^M^-i 


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W^t 


LIBRA.  Rir 

OF  THE  > 

Theological   Semrnary, 

PRINCETON,    N.J. 

C«.e,,.....S>SCJ^i^i^'0" 

'      ,^     ^/ ^C^"  /  Section 

^/'e7/,      /s^p  I  

No, 
Booh, ' " 


'M^^- 


LECTURES 


OM    THE 


GOSPEL  OF  ST.  MATTHEW; 

DELIVERED  IN  THE 

PARISH  CHURCH  OF  ST.  JAMES, 

WESTMINSTER, 
IN  THE  YEARS  179%  1/99,  1800,  AND  1«0I. 


-«=2>€>^^>®^^^«<! 


BY    THE    .RIGHT    REVEREND 

BEILBY  IpORTEUS,  D.  D. 

BISHOP  OF  LONDON. 


TWO  VOLUMES  IN  ONE, 


THE   SECOND   AMERICAN,   FROM   THE   FIFTH   X.OX>bliT  ESITZOXi! 


ifORTHAMPTON,  (mS.) 

IPUBtlSHED  BY  S.  &  E.  BUTLER,  AND  SOLD  BY  THEM  AT 
THE  NORTHAMPTON  BOOKSTORE, 

1805. 


T,  M.  POMROy,    PKINTBR. 


Extract  from  the  British  Critic. 

These  LECTURES,  thus  eircuinstanced,*  written  with  an 
ardour  of  patriotism,  a  genuine  thirst  of  piety,  and  a  strong  sense 
of  duty;  delivered  with  an  animation  and  eloquence,  for  which, 
through  life,  the  Bishop  of  London  has  been  eminently  distin- 
guished; heard  with  deep  and  silent  attention  by  admiring  multi- 
tudes, are  now  presented  to  the  public. 

How  acceptable  the  public  has  considered  the  gift,.  suiBciently 
appears  from  the  fact,  that,  in  a  very  short  interval  of  time,  four 
editions  have  been  actually  disposed  of,  and  a  fifth  is  now  in 
market. 

As  the  public  voice,  and  public  gratitude  have  already  stampt 
a  value  upon  these  lectures,  it  would  be  idle,  and  superfluous 
to  make  any  critical  observations  upon  them,  or  to  detain  the 
reader  with  any  circumstantial  account  of  our  private  opinion  of 
their  merit.  ^ 

The  truest  mark  of  respect  we  can  shew  to  the  venerable  Author, 
as  well  as  to  the  public,  is  to  express  our  unfeigned  wish,  that  their 
circulation  may  be  circumscribed  by  no  other  limits,  than  those 
where  the  doctrines  of  Christianity  are  known  and  revered:  They 
are  calculated  alike  to  do  good  to  the  learned,  and  the  unlearned, 
the  aged,  as  well  as  the  inexperienced,  the  grave,  and  the  reflect- 
ing, the  gay,  and  the  thoughtless. 

They  are  learned  without  ostentation,  pious  without  any  tincture 
of  enthusiasm,  argumentative  without  pedantry,  and  perspicuous 
without  losing  sight  of  the  graces  of  style  and  diction. 

May  the  excellent,  and  amiable  Preacher,  still  live  to  enjoy  the 
consciousness,  that  his  exertions  in  the  cause  of  that  religion,  which 
he  adorns  by  his  example,  have  not  been  made  in  vain. 

*  See  tke  Author's  Preface, 


TO  THE 

INHABITANTS 

OF 

LONDON  AND  WESTMINSTER, 

THESE  LECTURES, 

WRITTEN  PRINCIPALLY  FOR  THEIR  BENEFIT,  AND  FAVOURED 
WITH  THEIR  UNREMITTED  ATTENDANCE  FOR 
FOUR  SUCCESSIVE  YEARS, 

ARE 

WITH    VERY    SINCERE    SENTIMENTS    OF    REGARD 

AND    ESTEEM, 

AND    WITH    FERVENT    PRAYERS    FOR 

THEIR    HAPPINESS    HERE    AND    HEREAFTER, 

INSCRIBED, 

BY 
THEIR  FAITHFUL  AND  AFFECTIONATE 
FRIEND  AND  SERVANT, 

THE  AUTHOR. 


V 


PREFACE. 


At  the  time  -when  the  following  Lectui-es  were  first  begun,  the  politi- 
cal, moral,  and  religious  state  of  this  kingdom,  v/ore  a  very  unfavourable 
aspect,  and  excited  no  small  degree  of  uneasiness  and  alarm  in  every  serious 
and  reflecting  mind.  The  enemies  of  this  country  were  almost  every 
where  triumphant  abroad,  and  its  still  more  formidable  enemies  at  home 
■were  indefatigably  active  in  their  endeavours  to  diffuse  the  poison  of  dis- 
affection, infidelity,  "and  conteixipt  of  the  holy  Scriptures,  through  every 
part  of  the  kingdom,  more  especially  among  the  lower  orders  of  the  people, 
by  the  most  offensive  and  impious  publications  ;  while  at  the  same  time 
it  must  be  acknowledged,  that  among  too  many  of  the  higher  classes,  there 
prevailed,  in  the  midst  of  all  our  distresses,  a  spirit  of  dissipation,  profu- 
sion, and  voluptuous  gaiety,  ill  suited  to  the  gloominess  of  our  situation,  and 
ill  calculated  to  seciu-e  to  us  the  protection  of  heaven  against  the  various 
dangers  that  menaced  us  on  every  side.  Under  these  circumstances,  it 
seeimed  to  be  the  duty  of  every  friend  to  religion,  morality,  good  order,  and 
good  government,  and  more  especially  of  the  ministers  of  the  Gospel,  to 
exert  every  power  and  every  talent  with  which  God  had  blessed  them,  in 
order  to  counteract  the  baneful  effects  of  these  pestilential  writings  which 
every  day  issued  from  the  press  ;  to  give  some  check  to  the  growing  relax- 
ation of  public  manners ;  to  state  plainly  and  forcibly  the  evidences  of  our 
faith,  and  the  genuine  doctrines  of  our  religion,  the  true  principles  of  sub- 
inission  to  our  lawful  governors,  the  mode  of  conduct  in  every  relation  of 
life  which  the  Gospel  prescribes  to  us ;  and  to  vindicate  the  truth,  dignity, 
and  divine  authority  of  the  sacred  writings.  All  this,  after  much  delibera- 
tion, I  conceived  could  in  no  other  way  be  so  effectually  done  as  by  having 
recourse  to  those  writings  themselves,  by  going  back  to  the  very  fountain 
of  truth  and  holiness,  and  by  drawing  from  that  sacred  source  the  proofs  ot 
its  own  celestial  origin,  and  all  the  evangelical  virtues  springing  from  it, 
and  branching  out  into  the  various  duties  of  civil,  social  and  domestic  life. 

The  result  was,  that  I  resolved  on  discharging  m.]<  share  of  these  weighty- 
obligations,  by  giving  Lectures  on  the  Gospel  of  St.  Matthew,  in  ray  own 
parish  church  of  St.  James,  Westminster,  every  Friday  in  Lent;  which  at 
the  same  time  that  it  promoted  my  principal  object,  might  also  draw  a 
little  more  attention  to  that  'holy,  but  too  much  neglected  season,  which 
lOur  Church  has  very  judiciously  set  apart  for  the  purpose  of  retii-emeut 


vi  PREFACE. 

and  recollection,  and  of  giving  some  little  pause  and  respite  to  the  ceaseless 
occupations  and  amusenaents  of  a  busy  and  a  thoughtless  world.  I  fore- 
saw, however,  many  difficulties  in  the  undertaking,  particularly  in  drawing 
together  any  considerable  number  of  people  to  a  place  of  public  worship, 
for  any  length  of  time,  on  a  common  day  of  the  week.  But  h  pleased 
God  to  bless  the  attempt  with  a  degree  of  success  far  beyond  every  thing  I 
could  have  expected  or  imagined.  And  as  I  have  been  assured  chat  several 
even  of  those  amongst  niy  audience,  that  disbelieved  or  doubed  the  truth 
of  Christianity,  were  impressed  with  g  more  favourable  opinion  both  of  its 
evidences  and  its  doctrines,  and  with  a  higher  veneration  for  the  sacred 
writings  than  they  had  before  entertained,  I  am  willing  to  flatter  myself 
that  similar  impressions  may  possibly  be  made  on  some  of  that  description, 
who  may  chance  to  cast  their  eyes  on  these  pages  ;  and  that  they  may  also 
tend  in  some  degi-ee  to  confirm  the  faith  and  invigorate  the  grod  resclutions 
of  many  sincere  believers  in  the  Gospel.  With  this  hope  I  now  offer  them 
to  the  world,  and  particularly  to  those  whonn.  Providence  has  placed  under 
my  more  immediate  superintendance,  and  to  whom  I  am  desirous  to  be- 
queath this  (perhaps)  last  public  testimony  of  iny  solicitude  for  their  ever- 
lasting welfare.  And  v/hatever  errors,  inaperfections,  or  accidental  repeti- 
tions (arising  from  the  recurrence  of  the  same  subjects  in  the  sacred  narra- 
tive) the  critical  reader  may  discover  in  this  work ;  he  wiU,  I  trust,  be 
disposed  to  think  them  entitled  to  some  degree  of  indulgence,  when  he 
reflects  that  it  was  not  a  very  easy  task  to  adapt  either  the  matter  or  the  lan- 
guage of  such  discourses  as  these  to  the  various  characters,  conditions,  cir- 
cumstances, capacities,  and  wants  of  all  those  different  ranks  of  people  to 
whom  they  were  addressed ;  and  when  he  is  also  told  that  these  Lectures 
were  drawn  up  at  a  very  advanced  period  of  life,  and  not  in  the  ease  and 
tranquility  of  literary  retirement,  but  at  short  broken  intervals  of  time, 
such  as  could  be  stolen  from  the  incessant  occupations  of  an  arduous  and 
laborious  station,  which  would  not  admit  of  sufficient  leisure  for  profound 
lesearch  or  finished  composition. 


Content^ 

OF  THE  FIRST  VOLUME. 


ILECTtJRE  I.     Feb.  23,  1798. 
A  Compendious  View  of  the  Sacred  Writings. 


LECTURE  II.     March  2,  1798. 

Matthew  ii. 

The  Arrival  and  Offerings  of  the  Wise  Men  at  Bethlehem. 


LECTURE  III.     March  9,  1798. 

Matthew  iii. 

History  and  Doctrines  of  John  the  Baptist. 


LECTURE  IV.     March  16,  1798. 

Matthew  iv. — Former  Part. 

Temptation  of  Christ  in  the  Wilderness. 


LECTURE  V.     March  23,  1798. 

Matthew  iv. — Latter  Part. 

Choice  of  the  Apostles. — Beginning  of  Miracles. 


LECTURE  VL     March  30,  1798. 

Matthew  v. 

Our  Lord's  Sermon  on  the  Mount. 


LECTURE  VIL     Feb.  8,  1799. 

Matthew  vi.  and  vii. 

Gontinwation  ©f  the  Sermon  on  the  Mount. 


▼iii  CONTENTS. 

LECTURE  VIII.    Feb.  15,  1793. 

Matthew  viii. 

Conduct  and  Character  of  the  Roman  Centurion. 


LECTURE  IX.     Feb.  22,  1799. 

Matthew  x. 

Our  Lord's  Instructions  to  his  Apostles, 


LECTURE  X.     March  1,  1799. 

Matthew  xii. 

Observation  of  the  Sabbath  ;  Demoniacs  j  Blasphemy  against  th* 
Holy  Ghost. 


LECTURE  XL     March  8,  1799. 

Matthew  xiii. 

Nature  and  Use  of  Parables. 


LECTURE  XIL     March  15,  1799. 

Matthew  xiii.  continued. 

Parable  of  the  Sower  explained. 


LECTURE  XIII.     Fee.  28,  1800. 

Matthew  xiii.  continued. 

Parable  of  the  Tares  explained. 


CONTENTS 
OF  THE  SECOND  VOLUME. 


LECTURE  XIV.     March  7,  1800.     ♦ 
Matthew  xiv. 
History  of  Herod  and  Herodias..--Death  of  John  the  Baptist. 


CONTENTS.  ijj: 

UECTUR.E  XV.    March  14,  ISOO. 
Matthew  xvii. 
The  Transfiguration  of  Obuisfii 


LECTURE  XVI.    March  21,  1800. 

Matthew  xviii. 

Making  our  Brother  to  offend. — Parable  ©f  the  unforgiving  Ser- 
vant. 


1.ECTURE  XVII.    March  28, 1800* 

Matthew  xix. 

The  Means  of  attaining  Eternal  Life. — Difficulty  of  a  Rich  Maa 
entering  the  Kingdom  of  Heaven* 


LECTURE  XVIIL    Aprii.  4,  1800. 

Matthew  xxii. 

Parable  of  the  Marriage  Feast. — Insidious  Questions  put  to  Christ. 
—The  Two  great  Commandments. 


LECTURE  XIX.    Feb.  20,  1801. 

Matthew  xxiv. 

Our  Lord's  Prediction  of  the  Siege  and  Destruction  of  Jerusalem, 


LECTURE  XX.    Feb.  27,  1801. 

Matthew  xxiv.  xxv. 

Further  Remarks  on  the  same  Prophecy. — Parables  of  the  Te* 
Virgins  and  of  the  Talents.— Day  of  Judgment. 

2 


K  «bNTENTS. 

LECTURE  XXI.    March  6,  180L 

Matthew  xxvi. 

Institution  of  the  Lord's  Supper. — Our  Lord's  Agony  in  the  Gar- 
den.—Betrayed  by  Judas. — Carried  before  the  High  Priest. 


LECTURE  XXIL    March  13,  1801. 

Matthew  xxvii. 

Christ  carried  before  Pilate — tried— condemned— and  crucified. 


LECTURE  XXIIL    March  20,  1801. 

Matthew  xxvii.  xxviii. 

Doctrine  of  Redemption. — Burial  and  Resurrection  of  our  Blessed 

Lord. 


LECTURE  XXIV.    March  27,  1801. 

Matthew  xxviii. 

The  Mysteries  of  Christianity. — Conclusion  of  the  Gospel  of  St. 
Matthew,  and  of  the  Lectures. 


LECTURE  I. 


IT  being  my  intention  to  give  from  this  place,  on 
the  Fridays  during  Lent,  a  course  of  Lectures  explana- 
tory and  practical  on  such  parts  of  Scripture  as  seem 
to  me  best  calculated  to  inform  the  understandings  and 
affect  the  hearts  of  those  that  hear  me,  I  shall  proceed, 
without  further  preface,  to  the  execution  of  a  design, 
in  which  edification,  not  entertainment,  usefulness,  not 
novelty,  are  the  objects  I  have  in  view  ;  and  in  which 
therefore  I  may  sometimes  perhaps  avail  myself  of  the 
labours  of  others,  when  they  appear  to  me  better  calcu- 
lated to  answer  my  purpose  than  any  thing  I  am  myself 
capable  of  producing. 

Although  my  observations  will  for  the  present  be 
confined  entirely  to  the  Gospel  of  St.  Matthew,  and  only 
to  certain  select  parts  even  of  that,  yet  it  may  not  be 
improper  or  unprofitable  to  introduce  these  Lectures 
by  a  compendious  view  of  the  principal  contents  of 
those  writings  which  go  under  the  general  name  of  the 
Holy  Scriptures. 

That  book  which  we  call  the  Bible  (that  is,  the 
Book,  by  way  of  eminence)  although  it  is  comprized 
in  one  volume,  yet  in  fact  comprehends  a  great  number 
of  different  narratives  and  compositions,  written  at  dif- 
ferent times,  by  different  persons,  in  different  languages, 
and  on  different  subjects.  And  taking  the  whole  of 
the  collection  together,  it  is  an  unquestionable  truth 
that  there  is  no  one  book  extant,  in  any  language,  or  in 
any  country,  which  can  in  any  degree  be  compared  with 
it  for  antiquity,  for  authority,  for  the  importance,  the 


12  LECTURE  I. 

dignity,  the  variety,  and  the  curiosity  of  the  matter  it 

contains. 

It  begins  with  that  great  and  stupendous  event,  of 
all  others  the  earliest  and  most  interesting  to  the  human 
race,  the  creation  of  this  world,  of  the  heavens  and  the 
earth,  of  the  herbs  of  the  field,  the  sea  and  its  inhabitants. 
All  this  it  describes  with  a  brevity  and  sublimity  well 
suited  to  the  magnitude  of  the  subject,  to  the  dignity 
of  the  Almighty  Artificer,  and  unequalled  by  any  other 
v/riter.  The  same  vv^onderful  scene  is  represented  by 
a  Roman  poet,*  who  has  evidently  drawn  his  materials 
from  the  narrative  of  Moses.  But  though  his  descrip- 
tion is  finely  imagined  and  elegantly  wrought  up,  and 
embellished  with  much  poetical  ornament,  yet  in  true 
simplicity  and  grandeur,  both  of  sentimennand  of  dic- 
tion, he  falls  far  short  of  the  sacred  historian.  Let 
THERE  BE  LIGHT  AND  THERE  WAS  LIGHT;  is  an  in- 
stance of  the  sublime,  which  stands  to  this  day  unrival- 
led in  any  human  composition. 

But  what  is  of  infinitely  greater  moment,  his  history 
of  the  creation  has  settled  forever  that  most  important 
question,  which  the  ancient  sages  were  never  able  to 
decide ;  from  whence  and  from  what  causes  this  world, 
with  all  its  inhabitants  and  appendages,  diew  its  origin  ; 
whether  from  some  inexplicable  necessity,  from  a  for- 
tuitous concourse  of  atoms,  from  an  eternal  series  of 
causes  and  effects,  or  from  one  supreme,  intelligent, 
self-existing  Being,  the  Author  of  all  things,  himself 
v/ithout  beginning  and  without  end.  To  this  last  cause 
the  inspired  historian  has  ascribed  the  formation  of  this 
system ;  and  by  so  doing  has  established  that  great 
principle  and  foundation  of  all  religion  and  all  morality, 
and  the  great  source  of  comfort  to  every  human  being, 
the  existence  of  one  God.,  the  Creator  and  Preserver  of 
the  world,  and  the  watchful  Superintendent  of  all  the 
creatures  that  he  has  made. 

The  Sacred  History  next  sets  before  us,  the  primaeval 
happiness  of  our  first  parents  in  Paradise ;  their  fall 
from  this  blissful  state  by  the  wilful  transgression  of 
their  Maker's  command ;  the  fatal  effects  of  this  origji- 

*  Ovid. 


LECTIJ^RE  I.  IS 

nal  violation  of  duty ;  the  universal  wickedness  and 
corruption  it  gradually  introduced  among  mankind  ; 
and  the  signal  and  tremendous  punishment  of  that 
wickedness  by  the  deluge  ;  the  certainty  of  which  is 
acknowledged  by  the  most  ancient  writers,  and  very 
evident  traces  of  which  are  to  be  found  at  this  day  in 
various  parts  of  the  globe,  it  then  relates  the  peopling 
of  the  world  again  by  the  family  of  Noah ;  the  cove- 
nant entered  into  by  God  with  that  patriarch,  the  re- 
lapse of  mankind  into  wickedness  ;  the  calling  of  Abra- 
ham ;  and  the  choice  of  one  family  and  people,  the  Is- 
raelites (or,  as  they  were  after v^^ards  called,  the  Jews) 
who  were  separated  from  the  rest  of  the  world  to  pre- 
serve the  knowledge  and  the  worship  of  a  Supreme 
Being,  and  the  great  fundamental  doctrine  of  the 
Unitf  ;  while  all  the  rest  of  mankind,  even  the  wisest 
and  most  learned,  Vv^ere  devoted  to  polytheism  and 
idolatry,  and  the  grossest  and  most  abominable  super- 
stitions. It  then  gives  us  the  liistory  of  this  people, 
with  their  various  migrations,  revolutions,  and  princi- 
pal transactions.  It  recounts  their  rem.oval  from  the 
land  of  Canaan,  and  their  establishment  in  Egypt  un- 
der Joseph ;  whose  history  is  related  in  a  manner  so 
natural,  so  interesting  and  affecting,  that  it  is  impossi- 
ble for  any  man  of  common  sensibility  to  read  it  with-. 
out  the  strongest  emotions  of  tenderness  and  delight. 

In  the  book  of  Exodus  we  have  the  deliverance  of 
this  people  from  their  bondage  in  Egypt,  by  a  series 
of  the  most  astonishing  miracles ;  and  their  travels 
through  the  wilderness  for  forty  years  under  the  con- 
duct of  Moses  ;  during  which  time  (besides  many  other 
rules  and  directions  for  their  moral  conduct)  the}'  re- 
ceived the  Ten  Commandments,  written  on  two  tables 
of  stone  by  the  finger  of  God  himself,  and  delivered 
by  him  to  Moses  with  the  most  awful  and  tremend- 
ous solemnity ;  containing  a  code  of  moral  law  infi- 
nitely superior  to  any  thing  known  to  the  rest  of  man- 
kind in  those  rude  and  barbarous  ages. 

The  books  of  Leviticus,  Numbers,  and  Deuterono- 
jny,  are  chiefly  occupied  with  the  various  other  laws. 


U  LECTURE  t 

institutions,  and  regulations  given  to  this  people,  re- 
specting their  civil  government,  their  moral  conduct, 
their  religious  duties,  and  their  ceremonial  observances. 

Among  these,  the  book  of  Deuteronomy  (which 
concludes  what  is  called  the  Pentateuch  or  five  books 
of  Moses)  is  distinguished  above  all  the  rest  by  a  con- 
cise and  striking  recapitulation  of  the  innumerable  bles- 
sings and  mercies  which  they  had  received  from  God 
since  their  departure  from  Horeb  ;  by  strong  expostu- 
lations on  their  past  rebellious  conduct,  and  their 
shameful  ingratitude  for  all  these  distinguishing  marks 
of  the  Divine  favour  ;  by  many  forcible  and  pathetic 
exhortations  to  repentance  and  obedience  in  future  ;  by 
promises  of  the  most  substantial  rev\^ards,  if  they  re- 
turned to  their  duty  ;  and  by  denunciations  of  the  se- 
verest punishments,  if  they  continued  disobedient ; 
and  all  this  delivered  in  a  strain  of  the  most  animated, 
sublime,  and  commanding  eloquence. 

The  .historical  books  of  Joshua,  Judges,  Samuel, 
Kings,  and  Chronicles,  continue  the  historj'-  of  the  Jew- 
ish nation  under  their  leaders,  judges,  and  kings,  for 
near  a  thousand  years  ;  and  one  of  the  most  prominent 
and  instructive  parts  of  this  history  is  the  account  given 
of  the  life  and  reign  of  Solomon,  his  wealth,  his  power, 
and  all  the  glories  of  his  reign ;  more  particularly  that 
noble  proof  he  gave  of  his  piety  and  munificence,  by 
the  construction  of  that  truly  magnificent  temple  which 
bore  his  name ;  the  solemn  and  splendid  dedication  of 
this  temple  to  the  service  of  God ;  and  that  inimitable 
prayer  which  he  then  offered  up  to  Heaven  in  the  pre- 
sence of  the  v/hole  Jewish  people  ;  a  prayer  evidently 
coming  from  the  heart,  sublime,  simple,  nervous,  and 
pathetic ;  exhibiting  the  justest  and  the  warmest  senti- 
ments of  piety,  the  most  exalted  conceptions  of  the 
Divine  nature,  and  every  way  equal  to  the  sanctity, 
the  dignity,  and  the  Solemnity  of  the  occasion. 

Next  to  these  follow  the  books  of  Ezra  and  Nehe- 
miah,  which  contain  the  history  of  the  Jews  for  a  con- 
siderable period  of  time  after  their  return  from  a  cap- 
tivity of  70  years  in  Babylon,  about  Vv4iich  time  the 


tECTURE  I.  IS 

name  of  Jews  seems  first  to  have  been  applied  to 
them.  The  books  of  Ruth  and  Esther  are  a  kind  of 
appendage  to  the  public  records,  delineating  the  cha- 
racters of  two  very  amiable  individuals,  distinguished 
by  their  virtues,  and  the  very  interesting  incidents 
which  befel  them,  the  one  in  private,  the  other  in  pub- 
lic life,  and  which  were  in  some  degi-ee  connected  with 
the  honour  and  prosperity  of  the  nation  to  which  they 
belonged. 

In  the  book  of  Job  we  have  the  history  of  a  personage 
of  high  rank,  of  remote  antiquity,  and  extraordinary- 
virtues  ;  rendered  remarkable  by  uncommon  vicissi- 
tudes of  fortune,  by  the  most  splendid  prosperity  at 
one  time,  by  an  accumulation  of  the  heaviest  calamities 
at  another ;  conducting  himself  under  the  former  with 
moderation,  uprightness,  and  unbounded  kindness  to 
the  poor;  and  under  the  latter,  with  the  most  exempla- 
ry patience  and  resignation  to  the  will  of  Heaven.  The 
composition  is  throughout  the  greater  part  highly  po- 
etical and  figurative,  and  exhibits  the  noblest  represen- 
tations of  the  Supreme  Being  and  a  superintending 
Providence,  together  with  the  most  admirable  lessons 
of  fortitude  and  submission  to  the  will  of  God  under 
the  severest  afflictions  that  can  befal  human  nature. 
The  Psalms,  which  follow  this  book,  are  full  of  such 
exalted  strains  of  piety  and  devotion,  such  beautiful  and 
animated  descriptions  of  the  power,  the  wisdom,  the 
mercy,  and  the  goodness  of  God,  that  it  is  impossible 
for  any  one  to  read  them  without  feeling  his  heart  in- 
flamed with  the  most  ardent  affection  towards  the  great 
Creator  and  Governor  of  the  universe. 

The  Proverbs  of  Solomon,  which  come  next  in  order, 
contain  a  variety  of  very  excellent  maxims  of  wisdom, 
and  invaluable  rules  of  life,  which  have  no  where  been 
exceeded  except  in  the  New  Testament,  lliey  afibrd 
us,  as  they  profess  to  do  at  their  very  first  outset,  "  the 
instruction  of  v/isdom,  justice,  judgment,  and  equity. 
They  give  sublilty  to  the  simple;  to  the  young  man, 
knowledge  and  discretion." 

The  same  may  be  said  of  the  greater  part  of  the  book 


IB  -  LECTURE  t 

of  Ecclesiastes,  which  also  teaches  lis  to  form  a  just 
estimate  of  this  world,  and  its  seeming  advantages  of 
wealth,  honour,  power,  pleasure,  and  science. 

The  prophetical  Writings  present  us  with  the  wor-* 
thiest  and  most  exalted  ideas  of  the  Almighty,  the 
justest  and  purest  notions  of  piety  and  virtue,  the  aw- 
fuliest  denunciations  against  wickedness  of  every  kind, 
public  and  private ;  the  most  aiFectionate  expostulations, 
the  most  inviting  promises,  and  the  warmest  concern 
for  the  public  good.  And  besides  all  this,  they  con- 
tain a  series  of  predictions  relating  to  our  blessed  Lord, 
in  which  all  the  remarkable  circumstances  of  his  birth, 
life,  ministry,  miracles,  doctrines,  sutferings,  and  death, 
are  foretold  in  so  minute  and  exact  a  manner  (more 
particularly  in  the  prophecy  of  Isaiah)  that  you  would 
almost  think  they  were  describing  all  these  things  after 
they  had  happened,  if  you  did  not  know  that  these  pro- 
phecies were  confessedly  vvritten  many  hundred  years 
before  Christ  came  into  the  world,  and  were  all  that 
time  in  the  possession  of  the  Jews,  who  v\^ere  the  mortal 
enemies  of  Christianity,  and  therefore  would  never  go 
about  to  forge  prophecies,  which  most  evidently  prove 
him  to  be  what  he  professed  to  be,  and  what  they  denied 
him  to  be,  the  Messiah  and  the  Son  of  God.  It  is  to 
this  part  of  Scripture  that  our  Lord  particularly  directs 
our  attention,  when  he  says,  "  search  the  Scriptures, 
for  they  are  they  that  testify  of  me."*  The  testimony 
he  alludes  to  is  that  of  the  prophets;  than  which  no 
evidence  can  be  more  satisfactory  and  convincing  to 
any  one  that  reads  them  with  care  and  impartiality,  and 
compares  their  predictions  concerning  our  Saviour  with 
the  history  of  his  life,  given  us  by  those  who  constantly 
lived  and  conversed  widi  him.  This  history  we  have 
in  the  New  Testament,  in  that  part  of  it  which  goes 
by  the  name  of  Gospels. 

It  is  these  that  recount  those  wonderful  and  impor- 
tant events  with  which  the  Christian  religion  and  the 
divine  Author  of  it  were  introduced  into  the  world, 
and  which  have  produced  so  great  a  change  in  the  prin- 

*  John  V.  39. 


LECTURE  1.  n 

ciples,  the  manners,  the  morals,  and  the  temporal  as 
well  as  the  spiritual  condition  of  mankind.  They  relate 
the  first  appearance  of  Christ  upon  earth ;  his  extraor- 
dinary and  miraculous  birth ;  the  testimony  borne  to 
him  by  his  forerunner  John  the  Baptist ;  his  temptation 
in  the  wilderness ;  the  opening  of  his  divine  commis- 
sion; the  pure,  the  perfect,  the  sublime  morality  which 
he  taught,  especially  in  his  inimitable  sermon  from  the 
mount;  the  infinite  superiority  which  he  shewed  to 
every  other  moral  teacher,  both  in  the  matter  and  man- 
ner of  his  discourses;  more  particularly  by  crushing 
vice  in  its  very  cradle,  in  the  first  risings  of  wicked 
desires  and  propensities  in  the  heart;  by  giving  a  de- 
cided preference  of  the  mild,  gentle,  passive,  concilia- 
ting virtues,  to  that  violent;  vindictive,  high-spirited, 
unforgiving  temper,  which  has  been  always  too  much 
the  favourite  character  of  the  world ;  by  requiring  us 
to  forgive  our  very  enemies,  and  to  do  good  to  them 
that  hate  us ;  by  excluding  from  our  devotions,  our 
alms,  and  all  our  other  virtues,  all  regard  to  fame,  repu- 
tation, and  applause  ;  by  laying  down  two  great  general 
principles  of  morality,  love  to  God  and  love  to  man- 
kind, and  deducing  fi'om  thence  every  other  human 
duty ;  by  conveying  his  instructions  under  the  easy, 
familiar,  and  impressive  form  of  parables  ;  by  express- 
ing himself  in  a  tone  of  dignity  and  authority  unknown 
before ;  by  exemplifying  every  virtue  that  he  taught  in 
his  own  unblemished  and  perfect  life  and  conversation ; 
and  above  ail,  by  adding  those  awful  sanctions,  which 
he  alone,  of  all  moral  instructors,  had  the  power  to  hold 
out,  eternal  rewards  to  the  virtuous,  and  eternal  punish- 
ments to  the  wicked.  The  sacred  narrative  then  repre- 
sents to  us  the  high  character  he  assumed ;  the  claim 
he  made  to  a  divine  original ;  the  wonderful  miracles 
he  wrought  in  proof  of  his  divinity ;  the  various  pro- 
phecies which  plainly  marked  him  out  as  the  Messiah, 
the  great  deliverer  of  the  Jews;  the  declarations  he 
made,  that  he  came  to  offer  himself  a  sacrifice  for  the 
sins  of  all  mankind;  the  cruel  indignities,  suiFerings, 
and  persecutions,  to  which,   in  consequence  of  this 

3 


IS  LECTURE  I. 

great  design,  he  was  exposed ;  the  accomplishment  of 
it  by  the  painful  and  ignominious  death  to  which  he 
submitted;  by  his  resurrection  after  three  days  from 
the  grave ;  by  his  ascension  into  heaven ;  by  his  sitting 
there  at  the  right  hand  of  God,  and  performing  the  ofr 
fice  of  a  mediator  and  intercessor  for  the  sinful  sons  of 
men,  till  he  comes  a  second  time  in  his  glory  to  sit  in 
judgment  on  all  mankind,  and  decide  their  final  doom 
of  happiness  or  misery  forever. 

These  are  the  momentous,  the  interesting  truths,  on 
which  the  Gospels  principally  dwell. 

The  Acts  of  the  Apostles  continue  the  history 
of  our  religion  after  our  Lord's  ascension  ;  the  astonish- 
ing and  rapid  propagation  of  it  by  a  few  illiterate  tent- 
makers  and  fishermen,  through  almost  every  part  of 
the  world,  "  by  demonstration  of  the  spirit  and  of 
power;"  without  the  aid  of  eloquence  or  of  force,  and 
in  opposition  to  all  the  authority,  all  the  power,  and  all 
the  influence  of  the  opulent  and  the  great. 

The  Epistles,  that  is,  the  letters  addressed  by  the 
Apostles  and  their  associates  to  different  churches  and 
to  particular  individuals,  contain  many  admirable  rules 
and  directions  to  the  primitive  converts  ;  many  affect- 
ing exhortations,  expostulations,  and  reproofs  ;  many 
explanations  and  illustrations  of  the  doctrines  delivered 
by  our  Lord  ;  together  with  constant  references  to  facts,, 
circumstances,  and  events,  recorded  in  the  Gospels  and 
the  Acts  ;  in  which  we  perceive  such  striking,  yet  evi- 
dently such  unpremeditated  and  undesigned  coinci- 
dences and  agreem.ents  between  the  narratives  and  the 
epistles,  as  form  one  most  conclusive  argument  for  the 
truth,  authenticity,  and  genuineness  of  both.* 

The  sacred  volume  concludes  with  the  Revelation  of 
St.  John,  v/hich,  under  the  form  of  visions  and  various 
symbolical  representations,  presents  to  us  a  prophetic 
history  of  the  Christian  religion  in  future  times,  and 
the  various  changes,  vicissitudes,   and  revolutions  it 

*  See  the  Horae  Pulinae  of  Dr.  Paley. 


LECTURE  L  19 

was  to  undergo  in  different  ages  and  countries  to  the 
end  of  the  world,  f 

Is  it  possible  now  to  conceive  a  nobler,  a  more  com- 
prehensive, a  more  useful  scheme  of  instruction  than 
this  ;  in  which  the  uniformity  and  variety,  so  happily 
blended  together,  give  it  an  inexpressible  beauty,  and 
the  whole  composition  plainly  proves  its  Author  to  be 
divine  ? 

"  The  Bible  is  not  indeed  (as  a  great  writer  ob- 
servesj)  a  plan  of  religion  delineated  with  minute  ac- 
curacy, to  instruct  men  as  in  something  altogether  new, 
or  to  excite  a  vain  admiration  and  applause  ;  but  it  is 
somewhat  unspeakably  more  great  and  noble,  com- 
prehending (as  we  have  seen)  in  the  grandest  and  most 
magnificent  order,  along  with  every  essential  of  that 
plan,  the  various  dispensations  of  God  to  mankind, 
from  the  formation  of  this  earth  to  the  consummation 
of  all  things.  Other  books  may  afford  us  much  enter- 
tainment and  much  instruction ;  may  gratify  our  curi- 
riosity,  may  delight  our  imagination,  may  improve  our 
understandings,  may  calm  our  passions,  may  exalt  our 
sentiments,  may  even  improve  our  hearts.  But  they 
have  not,  they  cannot  have  that  authority  in  what  they 
affirm,  in  what  they  require,  in  what  they  promise  and 
threaten,  that  the  Scriptures  have.  There  is  a  peculiar 
weight  and  energy  in  them^  which  is  not  to  be  found 
in  any  other  writings.  Their  denunciations  are  more 
awful,  their  convictions  stronger,  their  consolations 
more  powerful,  their  counsels  more  authentic,  their 
warnings  more  alarming,  their  expostulations  more  pen- 
etrating. There  are  passages  in  them  throughout  so 
sublime,  so  pathetic,  full  of  such  energy  and  force  up- 
on the  heart  and  conscience,  yet  without  the  least  ap- 
pearance of  labour  and  study  for  that  purpose  ;  indeed, 

t  A  fuller  and  more  detailed  account  of  the  contents  of  the  several  Books 
of  Scripture  may  be  found  in  Mr.  Gray's  Key  to  the  Old  Testament,  Bp.  Per- 
cy's to  the  Ne%v,  and  tlie  Bishop  of  I.incohi's  late  excellent  work  on  the  Ele- 
inents  of' Chrhtian  Theolcgy.  That  part  of  it  which  relates  to  the  Scriptures 
has  been  lately  re-printed  for  the  accommodation  of  the  public  at  large,  in  a 
duodecimo  volunie,  which  I  paticularly  recommend  to  the  attention  of  my 
j-eaders. 

\  Archbishop  Seeker,  V.  6. 


20  LECTURE  I. 

the  design  of  the  whole  is  so  noble,  so  well  suited  to 
the  sad  condition  of  human  kind  ;  the  morals  have  in 
them  such  purity  and  dignity ;  the  doctrines,  so  many 
of  them  above  reason,  yet  so  perfectly  reconcileable 
with  it ;  the  expression  is  so  majestic,  yet  familiarized 
with  such  easy  simplicity,  that  the  m.ore  we  read  and 
study  these  writings  with  pious  dispositions  and  judi- 
cious attention,  the  more  we  shall  see  and  feel  of  the 
hand  of  God  in  them."* 

But  that  which  stamps  upon  them  the  highest  value, 
that  which  renders  them,  strictly  speaking,  i?iesti?nable, 
and  distinguishes  them  from  all  other  books  in  the 
world,  is  this,  that  they,  and  they  only,  "  contain  the 
mjords  of  eternal  life. ''"'^  In  this  respect,  every  other 
book,  even  the  noblest  compositions  of  man,  must  fail 
us  ;  they  cannot  give  us  that  which  we  most  want,  and 
what  is  of  infinitely  more  importance  to  us  than  all 
other  things  put  together,  eternal  life. 

This  we  miist  look  for  no  where  but  in  Scripture. 
It  is  there,  and  there  only,  that  we  are  informed  from 
authority,  of  the  immortality  of  the  soul,  of  a  general 
resurrection  from  the  dead,  of  a  future  judgment,  of  a 
state  of  eternal  happiness  to  the  good,  and  of  eternal 
misery  to  the  bad.  It  is  there  w^e  are  made  acquainted 
with  the  fall  of  our  first  parent  from  a  state  of  innocence 
and  happiness  ;  with  the  guilt,  corruption,  and  misery, 

*  That  accomplished  scholar  and  distinguished  writer,  the  late  Sir  Wil- 
liam Jcnes.  chief  justice  of  Bengal,  at  the  end  of  his  Bible  wrote  the  following 
note  ;  which,  coming  from  a  man  of  his  profound  erudition,  and  perfect 
knowledge  of  the  oriental  languages,  customs,  and  m,anners,  must  be  consid- 
ered as  a  most  powerful  testimcny,  not  only  to  the  subliinity,  but  to  the  divine 
inspiration  of  the  sacred  writings. 

"  I  have  (says  he)  regularly  and  attentively  read  these  Holy  Scriptures, 
and  am  of  opinion,  that  this  volume,  independently  of  its  divine  origin,  con- 
tains more  true  subliiTiity,  more  exquisi'.e  beauty,  m^ore  pure  morility,  miorc 
important  liistory,  and  finer  strains  both  of  poetry  aiid  eloquence,  than  can  be 
collected  from  all  other  books,  in  whatever  age  or  lang;uage  they  m.ay  have 
been  composed. 

"  The  tv%o  parts,  of  which  the  Scriptures  consist  are  connected  by  a  chain 
of  compositions,  v.-hich  bear  no  resemblance,  in  form  or  st^'le,  to  any  that  can 
be  produced  from  the,  stories  of  Grecian,  Persian,  cr  even  Arabian  learning  : 
the  antiquity  of  those  compositions  no  man  doubts  ;  and  the  unstrained  ap- 
plication of  them  to  events  long  subsequent  to  their  publication,  is  a  solid 
ground  of  belief  that  they  are  genuine  predictions,  and  consequently  inspired-" 

t  John,  vi.  68. 


LECTURE  I.  21 

which  this  sad  event  brought  on  all  their  posterity  ; 
which,  together  v/ith  their  own  personal  and  voluntary- 
transgressions,  rendered  them  obnoxious  to  God's  se- 
verest punishments.  But,  to  our  inexpressible  com- 
fort, we  are  further  told  in  this  divine  book,  that  God 
is  full  of  mercy,  compassion,  and  goodness ;  that  he  is 
not  extreme  to  mark  what  is  done  amiss ;  that  he  wil- 
leth  not  the  death  of  a  sinner,  but  rather  that  he  should 
turn  from  his  wickedness,  and  save  his  soul  alive.  In 
pity  therefore  to  mankind,  he  was  pleased  to  provide  a 
remedy  for  their  dreadful  state.  He  was  pleased  to 
adopt  a  measin^e  which  should  at  once  satisfy  his  jus- 
tice, shew  his  extreme  abhorrence  of  sin,  make  a  suffi- 
cient atonement  for  the  sins  of  the  whole  world,  and 
release  all  who  accepted  the  terms  proposed  to  them 
from  the  punishment  they  had  deserved.  This  was 
nothing  less  than  the  death  of  his  son  Jesus  Christ, 
whom  he  sent  into  the  world  to  take  our  nature  upon 
him,  to  teach  us  a  most  holy,  pure,  and  benevolent  re- 
ligion, to  reform  us  both  by  his  precepts  and  example  ; 
and  lastly,  to  die  for  our  sins,  and  to  rise  again  for  our 
justification.  By  him  and  his  evangelists  and  apostles 
we  are  assured,  that  if  we  sincerely  repent  of  our  sins, 
and  firmly  believe  in  him  and  his  Gospel,  we  shall,  for 
the  sake  of  his  sufferings  and  his  righteousness,  have 
all  our  transgressions  forgiven  and  blotted  out,  shall  be 
justified^  that  is,  considered  as  innocent  in  the  sight  of 
God,  shall  have  the  assistance  of  his  Holy  Spirit  for 
our  future  conduct ;  and  if  we  persevere  to  the  end  in 
a  uniform  (though,  from  the  infirmity  of  our  nature, 
imperfect)  obedience  to  all  the  laws  of  Christ,  shall, 
through  his  merits,  be  rewarded  with  everlasting  glory 
in  the  life  to  come. 

Since  then  the  utility,  the  absolute  necessity  of  read- 
ing the  Scriptures  is  so  great,  since  they  are  not  only 
the  best  guide  you  can  consult,  but  the  only  one  that 
can  possibly  lead  you  to  heaven ;  it  becomes  the  indis- 
pensable duty  of  every  one  of  you  most  carefully  and 
constantly  to  peruse  these  sacred  oracles,  that  you  may 
thereby  "  become  perfect,   thoroughly  furnished   to 


^2  LECTURE  I. 

every  good  work."*  They  who  have  much  leisure 
should  employ  a  considerable  share  of  it  in  this  holy 
exercise,  and  even  they  who  are  most  immersed  in 
business  have,  or  ought  to  have,  the  Lord's  Day  en- 
tirely to  spare,  and  should  always  employ  some  part  of 
it  (more  particularly  at  this  holy  season)  in  reading  and 
meditating  on  the  vvord  of  God-  By  persevering  stea- 
dily in  this  practice,  any  one  may,  in  no  great  length  of 
time,  read  the  Scriptures  through  from  one  end  to  the 
other.  But  in  doing  this,  it  would  be  adviseable  to 
begin  with  the  New  Testament  first,  and  to  read  it  over 
most  frequently,  because  it  concerns  us  Christians  the 
most  nearly,  and  explains  to  us  more  fully  and  more 
clearly  the  words  of  eternal  life.  But  after  you  have 
once  gone  regularly  through  both  the  Old  Testament 
and  the  New,  it  may  then  be  most  useful,  perhaps,  to 
select  out  of  each  such  passages  as  lay  before  you  the 
great  fundamental  doctrines,  and  most  essential  duties 
of^your  Christian  profession;  and  even  amongst  these, 
to  dwell  the  longest  on  such  as  express  these  things  in 
the  most  awful  and  striking  manner,  such  as  aft'ect  and 
touch  you  most  powerfully,  such  as  make  your  heart 
burn  within  you,  and  stir  up  all  the  pious  affections  in 
your  soul.  But  it  v/ill  be  of  little  use  to  read^  unless 
at  the  same  time  also  you  reflect;  unless  you  apply 
what  you  read  to  those  great  purposes  which  the  Scrip- 
tures were  meant  to  promote,  the  amendment  of  your 
faults,  the  improvement  of  your  hearts,  and  the  salva- 
tion of  your  souls. 

To  assist  you  in  this  most  important  and  necessary 
work  is  the  design  of  these  Lectures :  and  in  the  exe- 
cution of  this  design  I  shall  have  these  four  objects 
principally  in  view : 

First,  to  explain  and  illustrate  those  passages  of  holy 
writ,  which  are  in  any  degree  difficult  and  obscure. 

2dly.  To  point  out,  as  they  occur  in  the  sacred  wri- 
tings, the  chief  leading  fundamental  principles  and  doc- 
trines of  the  Christian  religion. 

3dly-  To  confirm  and  strengthen  your  faith,  by  call- 

*  2  Tim.  iii.  If. 


LECTURE  I.  2S 

ing  your  attention  to  those  strong  internal  marks  of  the 
truth  and  divine  authority  of  the  Christian  religion, 
which  present  themselves  to  us  in  almost  every  page 
of  the  Gospel. 

4thly.  To  lay  before  you  the  great  moral  precepts  of 
the  Gospel,  to  press  them  home  upon  your  consciences 
and  your  hearts,  and  render  them  effectual  to  the  im- 
portant ends  they  were  intended  to  serve ;  namely,  the 
due  government  of  your  passions,  the  regulation  of 
your  conduct,  and  the  attainment  of  everlasting  life. 

These  are  all  of  them  objects  of  the  very  last  impor- 
tance; they  are  worthy  the  attention  of  every  human 
being;  and  they  will,  I  think,  be  better  attained  by  a 
familiar  and  practical  explanation  of  the  sacred  writings, 
than  by  any  other  species  of  composition  vv^hatever. 

The  plan  of  instruction  adopted  by  our  blessed  Lord 
was  unquestionably  the  very  best  that  could  be  devised. 
It  was  not  a  regular  system  of  ethics,  delivered  in  a 
connected  series  of  dry  essays  and  dissertations,  like 
those  of  the  ancient  heathen  philosophers ;  but  it  con- 
sisted of  familiar  discourses,  interesting  parables,  short 
sententious  maxims,  and  occasional  reflections,  arising 
from  the  common  occurrences  of  life,  and  the  most 
obvious  appearances  of  nature.  All  these  various 
modes  of  instruction  are  so  judiciously  blended  and 
mixed  together  in  the  history  of  our  Lord's  life  and 
conversation,  delivered  to  us  in  the  Gospel  (as  all  the 
the  various  sorts  of  pleasing  objects  are  in  the  unorna- 
mented  scenes  of  nature)  that  they  make  a  much 
deeper  impression  both  on  the  understanding  and  on 
the  heart,  than  they  could  possibly  do  in  any  other  more 
artificial  form. 

An  exposition  of  Scripture,  then,  must  at  all  times 
be  highly  useful  snd  interesting  to  every  sincere  disci- 
ple of  Christ ;  but  must  be  peculiarly  so  at  the  present 
moment,  when  so  much  pains  have  been  taken  to  ridi- 
cule and  revile  the  sacred  writings,  to  subvert  the  very 
foundations  of  our  faith,  and  to  poison  the  minds  of  all 
ranks  of  people,  but  especially  the  middling  and  the 
lower  classes,-  by  the  most  hiipious  and  blasphemous 


S4  LECTURE  I. 

publications  that  ever  disgraced  any  Christian  country.* 
To  resist  these  wicked  attempts  is  the  duty  of  every 
minister  of  the  Gospel ;  and  as  I  have  strongly  exhor- 
ted ail  those  who  are  under  my  superintendence,  to 
exert  themselves  with  zeal  and  with  rigour  in  defence 
of  their  insulted  religion,  I  think  it  incumbent  on  me 
to  take  my  share  in  this  important  contest,  and  to  shew 
that  I  wish  not  to  throw  burthens  on  others  of  which  I 
am  not  willing  to  bear  my  fui!  portion.  As  long  there- 
fore as  my  health,  and  the  various  duties  of  an  extensive 
and  populous  diocese,  will  permit,  and  the  exigencies 
of  the  times  require  such  exertions,  I  propose  to  con- 
tinue annually  these  Lectures.  And  I  shall  think  it  no 
mibecoming  conclusion  of  my  life,  if  these  labours  of  my 
declining  years  should  tend  in  any  degree  to  render  the 
Holy  Scriptures  more  clear  and  intelligible,  more  use- 
ful and  delightful ;  if  they  shall  confirm  the  faith,  re- 
form the  manners,  console  and  revive  the  hearts  of 
those  who  hear  me  ;  and  vindicate  the  honour  of  our  di- 
vine Master  from  those  s-ross  indisrnities  and  insults, 
which  have  of  late  been  so  indecently  and  impiously 
throvv'n  on  him  and  his  relis-ion. 

o 

*  About  this  time,  and  for  some  years  before,  The  Age  of  JReason  and 
other  pestilent  writings  cf  the  same  nature,  were  disseminated  through  al- 
most every  district  cf  this  country  with  incredible  industry. 


!>o#'S:::> 


LECTURE  n. 


MATTHEW  ii. 


HAVING  in  the  preceding  Lecture  taken  a  short 
comprehensive  view  of  the  several  books  of  the  sacred 
volume,  I  now  proceed  to  the  Gospel  of  St.  Matthew  ; 
and  shall  in  this  Lecture  confine  myself  to  the  two  fii^st 
chapters  of  that  book.* 

*  For  sojne  very  valuable  observations  in  some  parts  of  this,  and  the  third 
and  thirteenth  Lecture,  I  am  indebted  to  my  lg,tg  ^.-icellent  friei^d  and  patron, 
Arch-tiishop  Seeker. 


LECTURE  II.  25 

The  history  of  our  Saviour's  birth,  life,  doctrines, 
precepts,  and  miracles,  is  contained  in  four  books  or 
narratives  called  Gospels^  written  at  different  times,  and 
by  four  different  persons,  Matthew,  Mark,  Luke,  and 
John,  who  were  among  the  first  converts  to  Christiani- 
ty,  and  perfectly  V\^ell  acquainted  with  the  facts  they  re- 
late ;  to  which  two  of  them  were  eye-witnesses,  and 
the  other  two  constant  companions  of  those  who  were 
so,  from  whom  they  received  immediately  every  thing 
they  relate.  This  is  better  authority  for  the  truth  of 
these  histories  than  we  have  for  the  greater  part  of  the 
histories  now  extant,  the  fidelity  of  which  we  do  not 
in  the  least  question.  For  few  of  our  best  histories, 
either  ancient  or  modern,  were  written  by  persons  who 
were  eye-Vv'itiiesses  of  all  the  transactions  which  they 
relate  ;  and  there  is  scarce  any  instance  of  the  history 
of  the  same  person  being  written  by  four  different  con- 
temporary historians,  all  perfectly  agreeing  in  the  main 
articles,  and  dinering  only  in  a  few  minute  pariculars 
of  no  moment.  This  however  we  find  actually  done 
in  the  life  of  Jesus,  which  has  been  written  by  each  of 
the  four  evangelists,  and  it  is  a  very  strong  proof  of 
their  veracity.  For  let  us  consider  what  the  case  is,  at 
this  very  day,  in  the  aifairs  of  common  life.  When 
four  different  persons  are  called  upon  in  a  court  of  jus- 
tice to  prove  the  reality  of  any  particular  fact  that  hap- 
pened twenty  or  thirty  years  ago,  what  is  the  sort  of  evi- 
dence which  they  usually  give  ?  Why,  in  all  the  great 
leading  circumstances  which  tend  to  establish  the  fact 
in  question,  they  in  general  perfectly  agree.  In  a  few 
other  points  perhaps  they  differ.  But  then  these  are 
points  which  do  not  at  all  affect  the  main  question, 
which  were  too  trifiing  to  make  much  impression  at 
the  time  on  the  memory  of  the  observers,  and  which 
therefore  they  would  all  relate  with  some  little  varia- 
tion in  their  account.  This  is  precisely  the  case  with 
the  VvTiters  of  the  four  Gospels  ;  and  this  substantial 
coincidence  and  accidental  variation  has  much  more 
the  air  and  garb  of  truth,  than  v/here  there  is  a  perfect 

4 


26  LECTURE  II. 

agreement  in  every  the  minutest  article  ;  which  has  toO' 
much  the  appearance  of  a  concerted  story. 

That  the  books,  which  we  now  have  under  the  names 
of  Matthew,  Mark,  Luke,  and  John,  were  written  by 
the  persons  whose  names  they  bear,  cannot  admit  the 
smallest  doubt  with  any  unprejudiced  mind.  They 
have  been  acknowledged  as  such  by  every  Christian 
church  in  every  age,  from  the  time  of  our  Saviour  to 
this  moment.  There  are  allusions  to  them,  or  quota- 
tions from  them,  in  the  earliest  writers,  as  far  back  as 
the  age  of  the  apo&tles,  and  continued  down  in  a  regu- 
lar succession  to  the  present  hour  ;  a  proof  of  authen- 
ticity, which  scarce  any  other  ancient  book  in  the  world 
can  produce.  They  were  received  as  genuine  histo- 
ries, not  only  by  the  first  Christians,  but  by  the  first  e7t- 
emies  of  Christianity,  and  their  authority  was  never 
questioned  either  by  the  ancient  heathens  or  Jews.* 

The  first  of  these  Gospels  is  that  of  St.  Matthew. 
It  was  written  probably  at  the  latest  not  more  than 
fifteen  years,  some  think  only  eight  years,  after  our 
Lord's  ascension.  The  author  of  it  vv^as  an  apostle 
and  constant  companion  of  Jesus,  and  of  course  an 
eye-witness  of  every  thing  he  relates.  He  was  called 
by  our  blessed  Lord  from  a  most  lucrative  occupation, 
that  of  a  collector  of  the  public  revenue,  to  be  one  of 
his  disciples  and  friends  :  a  call  which  he  immediately 
obeyed,  relinquishing  every  thing  that  was  dear  and 
valuable  to  him  in  the  present  life.  This  is  a  sacrifice 
vvhich  few  people  have  made  for  the  sake  of  religion, 
and  had  St.  Matthew's  object  been  the  applause  of  men, 
he  might  have  displayed  the  merits  of  this  sacrifice  in 
a  light  very  favourable  to  himself.  But  the  apostle, 
conscious  of  much  nobler  viev/s,  describes  this  trans- 
action in  the  simplest  and  most  artless  words.  "  As 
Jesus,"  says  he,  "  passed  forth  from  thence,  he  saw  a 
man  named  Matthew,  sitting  at  the  receipt  of  custom, 

*  Whoever  wishes  for  further  sarlsfaction  en  this  most  iinportant  subject, 
will  not  fail  of  finding  it  in  Dr.  Lardner's  learned  v.'c-rk,  The  Credibility  of 
the  Gospel  History,  v.-here  this   question  has  been   very  ably  treated,  and  the 

auihenticitj-  of  the  Gospels  estibli&hed  on  the  most  solid  grounds. 


LECTURE  ir.  27 

mid  he  saith  unto  him,  Follow  me  :  and  he  arose  and 
followed  him." 

The  first  thing  that  occurs  in  the  Gospel  of  St.  Mat- 
thew, is  the  genealogy  of  Christ,  in  order  to  prove  that 
he  was  descended  from  the  house  and  family  of  David, 
as  the  prophets  foretold  he  should  be. 

In  this  genealogy  there  are  (5onfessedly  some  difficul- 
ties, at  \vhich  we  cannot  be  much  surprised,  when  we 
consider  of  what  prodigious  antiquity  this  genealogy  is, 
going  back  some  thousands  of  years ;  and  when  we 
know  too  that  several  Jewish  persons  had  the  same 
name,  and  that  the  same  person  had  different  names, 
(especially  under  the  Babylonish  captivity)  which  is 
still  the  case  in  India,  and  other  parts  of  Asia.  This 
must  necessarily  create  some  perplexity,  especially  at 
such  a  distance  as  we  are  from  the  first  sources  of  in- 
formation. But  to  the  Jews  themselves  at  the  time, 
there  were  probably  no  difficulties  at  all;  and  it  does 
not  appear  that  they  (who  were  certainly  the  best  judges 
of  the  question)  made  any  objection  to  this  genealogy 
of  Christ,  or  denied  him  to  be  descended  from  the 
family  of  David.  We  may  therefore  reasonably  con- 
clude, that  his  descent  was  originally  admitted  to  be 
fairly  made  out  by  the  evangelists,  whatever  obscurities 
may  have  arisen  since.  Indeed  it  is  highly  probable, 
that  this  genealogy  was  taken  from  some  public  records 
or  registers  of  the  ancient  Jewish  families,  which  it  is 
very  evident  from  Josephus  that  tlie  Jews  had,  especially 
with  regard  to  the  lineage  of  David,  and  which  were 
universally  known  and  acknowledged  to  be  authentic 
documents.  I  shall  therefore  only  observe  further  on 
this  head,  that  St.  Matthew  gives  the  pedigree  of  Jo- 
seph, and  St.  Luke  that  of  Mary.  But  they  both  come 
to  the  same  thing,  because  among  the  Jews  the  pedi- 
gree of  the  husband  v/as  considered  as  the  /t^-^/ pedigree 
of  the  Vv'ife;  and  as  Mary  and  Joseph  were  nearly  rela- 
ted, and  were  of  the  same  tribe  and  family,  their  gene- 
alogies of  course  must  run  nearly  in  the  same  line. 

After  the  genealogy  of  Christ,  follows  an  account  of 
his  birth,  which,  as  we  may  easily  suppose  of  so  extra- 


2S  LECTURE  II. 

ordinary  a  person,  had  something  in  it  very  extraordi- 
nary. Accordingly  the  evangelist  tells  us,  ''  that  the 
angel  of  the  Lord  appeared  unto  Joseph  in  a  dream," 
saying,  "  Joseph,  thou  son  of  David,  fear  not  to  take 
unto  thee  Mary  thy  v/ife,  for  that  which  is  conceived 
in  her  is  of  the  Holy  Ghost :  and  she  shall  bring  forth 
a  son,  and  thou  shalt  call  his  name  Jesus  (that  is  a  Sav- 
iour;) for  he  shall  save  his  people  from  their  sins."* 

This  undoubtedly  was  a  most  wonderful,  and  singu- 
lar, and  unexampled  event.  But  it  vv  as  natural  to  ima- 
gine that  when  the  Son  of  God  was  to  appear  upon  the 
3cene,  he  would  enter  upon  it  in  a  way  somewhat  dif- 
ferent from  the  sons  of  men.  And  in  fact  we  find 
him  appearing  upon  earth  in  a  manner  perfectly  new, 
and  peculiar  to  himself;  in  a  manner  v/hich  united  in 
itself  at  once  the  evidence  of  prophecy  and  of  miracle. 
He  was  born  of  a  virgin,  and  what  is  no  less  wonderful, 
it  was  predicted  of  him  seven  hundred  years  before  that 
he  should  be  so  born.  '^Behold,"  says  Isaiah,  "a 
virgin  shall  conceive  and  bear  a  son,  and  they  shall  call 
his  name  Immanuel;"t  a  Hebrew  word,  signifying, 
God  %uith  us.  What  man,  but  a  prophet,  inspired  of 
God,  could  have  foreseen  an  event  so  completely  im- 
probable, and  apparently  impossible?  What  impostor 
would  have  hazarded  such  a  prediction  as  this?  and, 
what  is  still  of  more  importance,  what  impostor  could 
have  fulfilled  it?  What  less  than  the  power  of  God 
could  have  enabled  Jesus  to  fulfil,  it?  By  that  power 
he  didixxliil  it.  He  only,  of  the  whole  human  race,  did 
fulfil  it,  and  thus  proved  himself  to  be  at  the  \tYy  mo^ 
ment  of  his  birth,  v/hat  the  whole  course  of  his  future 
life,  his  death,  his  resurrection,  and  his  ascension  into 
heaven,  further  declared  him  to  be,  the  Son  of  God. 

And  as  such  he  was  soon  acknowledged,  and  due 
homage  paid  to  his  divinity  by  a  very  singular  embassy, 
and  in  a  very  singular  manner.  For  the  evangelist  pro- 
ceeds to  tell  us  in  the  beginning  of  the  second  chapter, 
that  when  Jesus  was  born  in  Betlilehem  of  Judea,  there 
*Qc\rne  wise  men  from  the  east  to  Jerusalem,   saying^ 

*  Matt,  i  20.  t   Isaiah,  vii.  I4. 


LECTURE  II.  29 

where  is  he  that  is  born  King  of  the  Jews?  for  we  have 
seen  his  star  in  the  east,  and  are  come  to  worship  him." 
As  this  is  a  very  remarkable  and  very  important  event, 
I  shall  employ  the  remaining  part  of  this  lecture  in  ex- 
plaining it  to  you  at  large,  subjoining  such  reflections 
as  naturally  arise  from  it. 

The  name  of  these  persons  whom  our  translation  calls 
'ivise  mefi,  is  in  the  original  magoi,  in  the  Latin  lan- 
guage, magi,  from  whence  is  derived  our  English  word, 
magicians.  The  magi  were  a  set  of  ancient  philoso- 
phers, living  in  the  eastern  part  of  the  world,  collected 
together  in  colleges,  addicted  to  the  study  of  astronomy, 
and  other  parts  of  natural  philosophy,  and  highly  es- 
teemed throughout  the  east,  having  juster  sentiments 
of  God  and  his  worship  than  any  of  the  ancient  hea- 
thens :  for  they  abhorred  the  adoration  of  images  made 
ill  the  form  of  men  and  animals,  and  though  they  did 
represent  the  Deity  under  the  symbol  of  fire  (the  purest 
and  most  active  of  all  material  substances)  yet  they 
worshipped  one  only  God;  and  so  blameless  did  their 
studies  and  their  religion  appear  to  be,  that  the  prophet 
Daniel,  scrupulous  as  he  was  to  the  hazard  of  his  life, 
with  respect  to  the  Jewish  religion,  did  not  refuse  to 
accept  the  oilice  which  Nebuchadnezzar  gave  him,  of 
being  master  of  the  magi,  and  chief  governor  over  all 
the  wise  men  of  Babylon.*  They  were  therefore  evi- 
dently the  fittest  of  all  the  ancient  heathens  to  have  the 
first  knowledge  of  the  Son  of  God,  and  of  salvation  by 
him  imparted  to  them. 

The  country  from  whence  they  came  is  only  descri- 
bed in  St.  Matthew  as  lying  east  from  Judea,  and 
therefore  might  be  either  Persia,  where  the  principal 
residence  of  the  magi  was,  or  else  Arabia,  to  which 
ancient  authors  say  they  did,  and  undoubtedly  they 
easily  might  extend  themselves  ;  v/hich  it  is  well  known 
abounded  in  the  valuable  things  that  their  presents  con- 
sisted of;  and  concerning  which  the  seventy-second 
Psalm  (plainly  speaking  of  the  Messiah)  says,  "  The 
kings  of  Arabia  and  Saba,  or  Sabce  (nn  adjoining  re- 

*  Vid.  Dan.  v.  11. 


so   '  LECTURE  II. 

gion)  shall  bring  gifts;"  and  again,  "  unto  him  shall 
be  given  of  the  gold  of  Arabia." 

Supposing  this  prophecy  of  the  Psalmist  to  point  out 
the  persons  whose  journey  the  evangelist  relates,  it  will 
also  determine  what  their  station  or  rank  in  life  was, 
namely  kings,  "  the  kings  of  Arabia  and  Saba."  Of 
this  circumstance  St.  Matthew  says  nothing  directly, 
but  their  oiFerinp's  are  a  suiucient  evidence  that  their 

o 

condition  could  not  be  a  mean  one  :  and  though  there 
is  certainly  no  proof,  there  is,  on  the  other  hand,  no 
improbability,  of  their  being  lords  of  small  sovereign- 
ties, which  might  afford  them  a  claim,  according  to  the 
ancient  usage  of  that  part  of  the  world,  to  the  name  of 
kings.  For  we  read  in  Scripture  not  only  of  some 
small*  towns  or  tracts  that  had  each  of  them  their  king, 
but  of  some  also  Vvhich  could  not  be  very  large,  that 
had  each  of  them  several. f 

What  number  of  the  wise  men,  or  magi,  came  to  our 
Lord,  is  entirely  unknown,  and  perhaps  that  of  three 
was  imagined  for  no  other  reason,  than  because  the 
gifts  which  they  brought  were  of  three  sorts.  The  oc- 
casion of  their  coming  is  expressed  by  St.  Matthew  in 
their  own  words  :  "  Where  is  He  that  is  born  king  of 
the  Jews  ?  for  we  are  come  to  worship  him." 

That  a  very  extraordinary  person  was  to  appear  un- 
der this  character  about  that  time,  was  a  very  general 
persuasion  throughout  the  east ;  as  not  only  Jewish  but 
heathen  writers  tell  us,  in  conformity  with  the  New 
Testament.  And  that  this  person  was  to  have  domin- 
ion over  the  whole  earth,  was  part  of  that  persuasion, 
founded  on  predictions  of  the  clearest  import.  I  need 
produce  but  oiie,  from  the  abovementioned  72d  Psalm, 
which,  as  I  before  observed,  plainly  relates  to  Christ. 
"  All  kings  shall  fall  down  before  him  ;  all  nations  shall 
do  him  service."  There  were  Jews  enough  even  in 
Persia,  and  much  more  in  Arabia,  to  propagate  this 
doctrine,  and  shew  it  to  be  contained  in  their  sacred 
books  ;  from  Vv"hence  therefore  the  wise  men  may  well 
be  supposed  to  have  received  it. 

*  Jcsh.  X.  5.  t  Jereni.  xxv.  20— 2fi. 


LECTURE  11.  31 

But  their  knowledge  that  he  was  actually  born,  must 
stand  on  some  other  foundation  ;  and  what  that  was, 
themselves  declare,  "  We  have  seen  his  star  in  the 
east."*  This  must  plainly  mean  some  new  appearance 
in  the  sky,  which  they,  whose  profession  (as  is  well 
known)  led  them  peculiarly  to  the  study  of  astronomy, 
had  observed  in  the  heavens.  Now  any  appearance  of 
a  body  of  light  in  the  air,  is  called  by  the  Greek  and 
Latin  authors  a  stai\  though  it  be  only  a  meteor^  that  is, 
a  transient  accidental  luminous  vapour,  neither  of  con- 
siderable height,  nor  long  continuance;  in  v/hich  sense 
also  the  Scripture  speaks  of  stars  falling  from  Heaijen,-\ 
And  such  was  that  which  the  w^ise  men  saw,  as  will 
appear  from  a  circumstance  to  be  mentioned  hereafter. 
Possibly  indeed  the  first  light  which  surprised  them, 
might  be  that  mentioned  by  St.  Luke,  when  the  glory 
of  the  Lord  descending  from  Heaven,  shone  round 
about  the  shepherds,  and  an  angel  came  upon  them,  to 
bring  them  the  new's  of  our  Saviour's  nativity.  J  For 
that  glory^,  seen  at  a  distance,  might  have  the  appear- 
ance of  a  star;  and  their  seeing  the  star  in  the  east,  is 
not  to  be  understood  as  if  they  saw  it  to  the  eastward 
of  themselves  ;  but  means,  that  they  being  eastward  of 
Judea,  saw  the  star,  seeming  probably  to  hang  over 
that  country. 

Now  such  an  uncommon  sight  alone,  supposing  their 
expectation  of  him  raised  (as  there  was  then  a  general 
expectation  of  him)  might  naturally  incline  them  to 
think  he  w^as  come ;  and  especially  as  it  was  a  current 
opinion  amongst  persons  professing  skill  in  these  mat- 
ters, that  the  shining  forth  of  a  new  star  denoted  the 
rise  of  a  new  kingdom,  or  of  a  great  and  extraordinary 
prince  ;  v/hence,  as  Pliny  relates,;!  Augustus  the  Ro- 
man emperor  said,  that  the  comet  vvhich  appeared  on 
Ccesar's  death,  whom  be  succeeded,  was  born  for  hirn, 
and  that  he  w  as  born  in  that  comet ;  for  so  it  seems  he 
expressed  himself. 

This,  I  say,  being  a  current  opinion,  the  wise  mea 

•*  Matth.  ii.  2.  t  Matth.  xxu-.  29.      Mark,  x'.ii.  25. 

%  Luke,  ii,  9,  y  Vid.  Plin.  Nat.  Hist.  L.  ii.  Ch.  25. 


32  LECTURE  IL 

would  be  apt  enough  to  conclude,  that  the  present  staf 
betokened  the  birth  of  that  prmce,  of  whom  (as  they 
might  easily  have  heard)  it  had  been  so  very  long  fore- 
told, "  There  shall  come  a  star  out  of  Jacob,  and  a 
sceptre  shall  rise  out  of  Israel."*  And  it  is  a  very  re- 
markable circumstance,  that  one  of  the  ancient  com- 
mentators on  the  Timssus  of  Plato, f  alluding  to  this 
very  star,  expresses  himself  in  these  vrords  ;  "  There 
is  a  still  more  venerable  and  sacred  tradition,  which  re- 
lates, that  by  the  rising  of  a  certain  uncommon  star,  was 
foretold,  not  diseases  or  deaths^  but  the  descent  of  an 
adorable  God  for  the  salvation  of  the  human  race,  and  the 
melioration  of  human  aft'airs  ;  which  star,  they  say,  v/as 
observed  by  the  Chaldceans,  who  came  to  present  their 
offerings  to  the  new-born  God.":!: 

On  their  arrival  at  Jerusalem,  and  making  the  enqui- 
ry they  come  for,  Herod <,  Vv^e  find,  was  troubled,  and  all 
Jerusalem  with  him.  That  so  jealous  a  tyrant  as  He- 
rod should  be  troubled  at  this  event  is  no  wonder ;  and 
it  is  no  less  natural  that  the  people  also  should  be  dis- 
turbed and  alarmed,  not  knowing  what  the  consequen- 
ces of  so  extraordinary  a  birth  might  be.  Herod, 
therefore,  calls  the  chief  priests  and  scribes  together, 
and  demands  of  them,  whether  it  were  known  v/here 
THE  Christ  should  be  born;  and  having  learnt  from 
them,  that,  according  to  the  prophet  Micah,  Bethlehem 
was  the  place  appointed  by  Heaven,  sends  the  v/ise  men 
thither  with  a  request  that  they  v.'ouid  inform  him  when 
they  had  found  the  child,  that  he  also  might  go  and  pay 
him  due  homage,  intending  all  the  while  to  destroy 
him,  when  he  had  obtained  ine  requisite  intelligence. 
Accordingly  the  yAsq,  men  proceeded  on  their  journey 
from  Jerusalem  to  Bethlehem. ;  v/hen  the  same  lumi- 
nous appearance,  which  they  had  observed  in  their  ov/n 
country,  now  attended  them  again  to  their  very  great 
joy,  and  conducted  them  at  length  to  the  ver}^  house 
where  the  child  was;  vvhich  probably  (as  is  common 
in  vilias^es)  had  no  other  house  contisruous  to  it.  and 

*  Nr.iYib.  xxiv.  ir.  t  Chalcidiiis. 

:j:  See  Brucker's  Kistcrv  of  Philosophv,  y.  iii.  p.  472. 


LECTURE  II.  S3 

therefore  might  be  easily  marked  by  the  situation  of  the 
meteor. 

When  the  wise  men  came  into  the  house  and  saw 
the  child,  they  fell  down  and  worshipped  him,  that  is, 
bowed  and  prostrated  themselves  before  him,  in  the 
eastern  manner  of  doing  obeisance  to  kings.  Whether 
they  designed  also  paying  him  religious  adoration,  or 
how  distinct  a  knowledge  had  been  given  them  of  the 
nature  and  rank  of  the  Saviour  of  the  world,  we  cannot 
say ;  but  may  be  sure,  that  what  they  believed  and 
what  they  did,  was  at  that  time  sufficient  to  procure 
them  acceptance  with  God.  Indeed,  according  to  the 
opinion  of  some  ancient  fathers  concerning  their  pre- 
sents, their  faith  must  have  been  very  great.  For  they 
represent  the  incense,  as  oifered  to  our  Saviour  as  God; 
the  gold  to  have  been  paid  as  tribute  to  a  king ;  and 
the  myrrh  (a  principal  ingredient  used  in  embalming) 
brought  as  an  acknowledgement  that  he  was  to  die  for 
men.  But  others  interpret  the  same  gifts  very  differ- 
ently, and  take  them  to  signify  the  three  spiritual  offer- 
ings, which  we  must  all  present  to  Heaven,  through 
Jesus  Christ ;  the  incense  to  denote  piety  towards 
God  ;  the  gold,  charity  towards  our  fellow- creatures  ; 
and  the  myrrh,  purity  of  soul  and  body  ;  it  being  high- 
ly efficacious  in  preserving  them  from  corruption.  But 
though  either  or  both  these  notions  may  be  piously  and 
innocently  entertained,  yet  all  we  know  with  certainty 
is,  that  in  those  parts  of  the  world  no  one  did  then  or 
does  now  appear  before  a  prince,  without  a  suitable 
present,  usually  of  the  most  valuable  commodities  of 
his  country  ;  and  that  three  of  the  principal  productions 
of  the  east,  particularly  of  Arabia,  were  gold,  frankin- 
cense, and  myrrh. 

How  the  wise  men  were  affected  with  the  sight  of 
so  unspeakably  important  a  person,  in  such  mean  cir- 
cumstances; or  Joseph  and  Mary,  and  all  that  must  flock 
around  them,  with  so  humble  an  address  from  stran- 
gers of  such  high  dignity  ;  and  what  further  passed  in 
consequence  of  this  on  either  side,  every  one  may  in 
some  degree  imagine ;  but  no  one  can  undertake  to 

5 


f4  LECTURE  II. 

relate,  since  the  Gospels  do  not.  We  are  there  only 
told,  that  these  respectable  visitors,  having  paid  their 
duty  in  this  manner,  and  being  warned  of  God  not  to 
return  to  Herod,*  '^  departed  into  their  own  country 
another  way." 

Thus  ends  this  remarkable  piece  of  history,  in  which 
all  the  circumstances  are  so  perfectly  conformable  to 
the  manners,  the  customs,  the  prevailing  opinions  and 
notions  of  those  times,  in  which  the  narrative  is  sup- 
posed to  have  been  written,  that  they  tend  greatly  to 
confirm  the  truth  and  credibility  of  the  sacred  history. 
I  have  already  in  going  along  touched  slightly  on  some 
of  these  circumstances,  but  it  may  be  useful  here  to 
draw  them  all  into  one  point  of  view. 

1.  In  the  first  place^  then,  the  journey  of  these  wise 
men,  and  the  object  of  it,  namely,  to  find  out  him  who 
w^as  born  king  of  the  Jews,  corresponds  exactly  to 
the  information  given  by  several  heathen  authors,!  that 
there  was  in  those  days  a  general  expectation  of  some 
very  extraordinary  personage,  who  was  to  make  his  ap- 
pearance at  that  particular  period  of  time,  and  in  that 
particular  part  of  the  world. 

2.  If  the  birth  of  this  extraordinary  personage  was 
marked  by  a  new  star  or  meteor  in  the  heavens,  it  was 
very  natural  that  it  should  first  strike  the  observation 
of  those  called  the  ivise  men,  who  lived  in  a  country 
where  the  stars  and  the  planets  shone  w^ith  uncommon 
lustre,  where  the  science  of  astronomy  was  (for  that 
reason  perhaps)  particularly  cultivated,  where  it  was  the 
peculiar  profession  of  these  very  magi,  or  wise  men, 
and  where  no  remarkable  appearance  in  the  heavens 
could  escape  the  many  curious  eyes  that  w^ere  constant- 
ly fixed  upon  them. 

3.  The  ma?incr  in  which  these  wise  men  approached 
our  Lord,  is  precisely  tiiat  in  which  the  people  always 
addressed  themselves  to  rnen  of  high  rank  and  digni- 

They  worshipped  him  ;  that  is,  the}^  prostrated  them- 
selves to  the  ground  before  him,  Vvhich  we  know  was 
then  and  still  is  the  custom  of  those  countries. 

*  Matth.  ii.  12.       t  ViJ-  Tacit.  Hist.  v.  13.  Sueton.  in  vita  Vesp.  c,  4. 


LECTURE  II.  SS 

They  offered  presents  to  him ;  and  it  is  well  known, 
that  without  a  present  no  great  man  was  at  that  time  or 
is  now  approached. 

These  presents  were  gold,  frankincense,  and  myrrh  ; 
and  these,  as  we  have  before  observed,  were  the  natural 
productions  of  that  country  whence  the  wise  men  are 
supposed  to  have  come,  namely,  Arabia  or  Sabaea. 

Even  that  dreadful  transaction,  which  was  the  unfor- 
tunate consequence  of  their  journey,  the  murder  of  the 
innocents,  exactly  corresponds  with  the  character  of 
Herod,  who  was  one  of  the  most  cruel  and  ferocious 
tyrants  that  ever  disgraced  a  throne ;  and  amongst  other 
horrible  barbarities  had  put  to  death  a  son  of  his  own. 
No  wonder  then  that  his  jealousy  should  prompt  him 
to  murder  a  number  of  infants,  not  at  all  related  to  him. 

All  these  circumstances  concur  to  prove  that  the  sa- 
cred historians  lived  in  the  times  and  the  countries  in 
which  they  are  supposed  to  have  written  the  Gospels, 
and  were  perfectly  well  acquainted  with  every  thing 
they  relate.  Had  not  this  been  the  case,  they  must 
have  been  detected  in  an  error,  in  some  of  the  many 
incidents  they  touched  upon,  which  yet  has  never 
happened. 

4.  It  is  also  in  the  last  place  worthy  of  remark,  that 
every  thing  is  here  related  with  the  greatest  plainness, 
brevity,  and  simplicity,  without  any  of  that  ostentation 
and  parade  which  we  so  often  meet  with  in  other  au- 
thors. Thus,  for  instance,  a  heathen  writer  would  have 
put  a  long  and  eloquent  speech  into  the  mouth  of  the 
wise  men,  and  would  have  provided  the  parents  of  the 
infant  with  a  suitable  answer.  He  would  have  painted 
the  massacre  of  the  infants  in  the  most  dreadful  colours, 
and  would  have  drawn  a  most  aifecting  picture  of  the 
distress  and  agony  of  their  afflicted  parents.  But  the 
Evangelists  have  not  enlarged  on  these,  or  any  other 
similar  topics.  They  have  contented  themselves  with 
telling  their  story  concisely  and  coldly,  with  a  bare 
simple  recital  of  the  facts,  without  attempting  to  v/ork 
upon  the  passions,  or  excite  the  admiration  of  their 
readers. 


56  LECTURE  IE 

In  fact,  it  appears  from  this  and  a  variety  of  other  in- 
stances of  the  same  nature,  that  neither  fame  nor  repu- 
tation, nor  any  other  worldly  advantage,  had  the  least 
influence  upon  their  hearts.  Their  sole  object  was  the 
advancement  of  truth,  of  morality,  of  religion >  of  the 
eternal  welfare  and  salvation  of  mankind.  For  these 
great  objects  they  wrote,  for  these  they  lived,  for  these 
they  suffered,  and  for  these  they  died ;  on  these  their 
thoughts  were  entirely  and  immoveably  fixed,  and 
therefore  their  narratives  justly  claim  the  most  implicit 
belief  in  every  thing  that  relates  to  these  great,  and  im- 
portant, and  interesting  subjects. 

Another  observation  which  this  part  of  Sacred  His- 
tory suggests  to  us,  is  this;  that  no  person  ever  yet 
appeared  in  the  world  to  whom  such  distinguished 
marks  of  honour  were  paid  from  his  birth  to  his  death, 
as  our  blessed  Lord.  We  are  often  reproached  with 
the  mean  condition  of  our  Redeemer,  We  are  often 
told,  that  He,  whom  we  have  chosen  for  our  Lord  and 
Master 3  who  is  the  object  of  our  adoration,  and  on 
whom  all  our  hopes  are  fixed,  was  the  reputed  son  of  a 
carpenter,  lived  in  penury  and  diistress,  and  at  last  suf- 
fered the  ignominious  death  of  the  cross.  All  this  is 
true.  But  it  is  equally  true,  that  this  man  of  indigence 
and  of  sorrow  appeared  through  his  whole  life  to  be  the 
peculiar  favourite  of  Heaven ;  and  to  have  been  consi- 
dered, not  indeed  by  his  infatuated  countrymen,  but  by 
beings  of  a  far  superior  order,  the  most  important  per- 
sonage that  ever  appeared  on  this  earthly  scene.  At 
his  birth,  we  are  toid,  that  the  glory  of  the  Lord  shone 
round  about  certain  shepherds  that  were  then  keeping 
watch  over  their  flocks  by  night ;  and  there  was  a  mul- 
titude of  the  heavenly  host,  praising  God  and  saying, 
<'  Glory  to  God  in  the  highest,  and  on  earth  peace, 
good- will  towards  men."* 

Not  long  after  this,  a  new  star  or  meteor  appeared  in 
the  heavens  on  purpose  to  announce  his  birth,  which 
accordingly  (as  we  have  just  seen)  attracted  the  notice 
of  those  illustrious  strangers,  wlio  came  from  a  distant 

*  Luke  ii.  14- 


LECTURE  II.  87 

country  to  pay  their  homage  to  the  infant  Jesus ;  whom, 
notwithstanding  the  humility  of  his  condition  and  of  his 
habitation,  they  hailed  as  king  of  the  Jews.  At  his  bap- 
tism, the  heavens  were  opened  to  him,  and  he  saw  the 
spirit  of  God  descending  like  a  dove,  and  lighting  upon 
him.*  After  his  temptation,  when  he  had  vanquished 
the  prince  of  darkness,  behold,  angels  came  and  minis- 
tered unto  him.f  At  his  transfiguration,  his  face  did 
shine  as  the  sun,  and  his  raiment  was  bright  as  the  light, 
and  there  appeared  Moses  and  Elias  talking  with  him, 
and  from  the  cloud  which  overshadowed  them,  there 
came  a  voice,  saying,  *'  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased;  hear  ye  him.''''%  At  his 
agony  in  the  garden,  there  appeared  an  angel  unto  him, 
strengthening  him.§  At  his  crucifixion,  all  nature 
seemed  to  be  thrown  into  convulsions:  the  sun  was 
darkened;  the  veil  of  the  temple  was  rent  in  twain, 
from  the  top  to  the  bottom  ;  the  earth  did  quake,  and 
the  rocks  rent ;  the  graves  were  opened  and  gave  up 
their  dead ;  and  even  the  heathen  centurion,  and  those 
that  were  with  him,  were  compelled  to  cry  out,  "  Truly 
this  was  the  son  of  God."!l  Before  his  ascension,  he 
said  to  his  disciples,  "  All  power  is  given  to  me  in 
heaven  and  in  earth;  and  while  he  yet  blessed  them, 
he  was  parted  from  them,  and  carried  up  into  heaven, 
and  a  cloud  received  him  out  of  their  sight."**  There 
we  are  told  he  sitteth  at  the  right  hand  of  God,  making 
intercession  for  the  sinful  race  of  man,  till  he  comes  a 
second  time  in  the  glory  of  his  Fatjier,  with  all  his  holy 
angels,  to  judge  the  world,  There  has  God  "highly 
exalted  him  above  all  principalities  and  power,  and 
might,  and  dominion,  and  given  him  a  name,  which  is 
above  every  name ;  that  at  the  name  of  Jesus  every  knee 
should  bow,  of  things  in  heaven,  and  things  in  earth, 
and  things  under  the  earth ;  and  that  every  tongue 
should  confess  that  Jesus  Christ  is  Lord,  to  the  glory 
of  God  the  Father."tt 

*  Malth.  iii.  16.       f  Matth.  iv.  11.         \  Matth.  xvii.  5. 

§  Luke,  xxii.  43.     |j  Matt,  xx,vii.  54.     **  Matt,  xxviii.  18    Luke  xxiv.  51. 

tt  EhiUip  ii.  9—11. 


S8  LECTURE  III. 

When  all  these  circumstances  are  taken  together, 
what  a  magnificent  idea  do  they  present  to  us  of  the 
humble  Jesus,  and  how  does  all  earthly  splendour  fade 
and  die  away  under  this  overbearing  effulgence  of  celes- 
tial glory !  We  need  not  then  be  ashamed  either  of  the 
birth,  the  life,  or  the  death  of  Christ,  "  for  they  are 
the  power  of  God  unto  salvation."  And  if  the  great 
and  the  wise  men,  whose  history  we  have  been  consi- 
dering, were  induced  by  the  appearance  of  a  new  star, 
to  search  out,  with  no  small  labour  and  fatigue,  the  in- 
fant Saviour  of  the  world;  if  they,  though  philosophers 
and  deists  (far  different  from  the  philosophers  and  deists 
of  the  present  day)  disdained  not  to  prostrate  them- 
selves before  him,  and  present  to  him  the  richest  and 
the  choicest  gifts  they  had  to  offer;  well  may  we,  when 
this  child  of  the  Most  High  is  not  only  grown  to  ma- 
turity, but  has  lived,  and  died,  and  risen  again  for  us, 
and  is  now  set  down  at  the  right  hand  of  God  (angels 
and  principalities  and  powers  being  made  subject  to 
him)  well  may  we  not  only  pay  our  homage,  but  our 
adoration  to  the  Son  of  God,  and  offer  to  him  oblations 
far  more  precious  than  gold,  frankincense  and  myrrh ; 
namely,  ourselves,  our  souls  and  our  bodies,  "  as  a 
reasonable,  holy  and  lively  sacrifice  unto  him  ;  well 
may  we  join  with  that  innumerable  multitude  in  hea- 
ven, Vk'hich  is  continually  praising  him  and  saying ; 
"  Blessing,  and  honour,  and  glory  be  unto  him,  that 
sitteth  upon  the  throne,  and  unto  the  Lamb  forever  and 
ever."* 

*  Revf.  V.  13. 


=sst«©e-®-i»e'©«'^E=t- 


LECTURE  in. 

MATTH.  Chap.  lii. 


THE  subject  of  this  lecture  will  be  the  third 
chapter  of  Saint  Matthew,  in  which  we  have  the  histo- 


LECTURE  III.  59 

ly  of  a  very  extraordinary  person  called  John  the 
Baptist  ;  to  distinguish  him  from  another  John  men- 
tioned in  the  New  Testament,  who  was  our  Saviour's 
beloved  disciple,  and  the  author  of  the  Gospel  that 
bears  his  name  ;  whence  he  is  called  John  the  Evan- 
gelist. 

As  the  character  of  John  the  Baptist  is  in  many  re- 
spects a  very  remarkable  one,  and  his  appearance  bears 
a  strong  testimony  to  the  divine  mission  of  Christ  and 
the  truth  of  his  religion,  I  shall  enter  pretty  much  at 
large  into  the  particulars  of  his  history,  as  they  are  to 
be  found  not  only  in  the  Gospel  of  St.  Matthew,  but 
in  the  other  three  Evangelists ;  collecting  from  each 
all  the  material  circumstances  of  his  life,  from  the  time 
of  his  first  appearance  in  the  wilderness  to  his  murder 
by  Herod. 

St.  Matthew's  account  of  him  is  as  follows  :*  la 
those  days  came  John  the  Baptist,  preaching  in  the 
wilderness  of  Judea,  and  saying,  repent  ye,  for  the  king- 
dom of  heaven  is  at  hand.  For  this  is  he  that  was 
spoken  of  by  the  prophet  Isaiah,  saying,  "  Prepare  ye 
the  way  of  the  Lord,  make  his  paths  straight.  And 
the  same  John  had  his  raiment  of  camel's  hair,  and  a 
leathern  girdle  about  his  loins,  and  his  meat  M'as  locusts 
and  wild  honej-.  And  there  v^^ent  out  to  him  Jerusa- 
lem and  ail  Judea,  and  all  the  regions  round  about  Jor- 
dan, and  were  baptized  of  him  in  Jordan  confessing 
their  sins." 

Here  then  we  have  a  person,  who  appears  to  have 
been  sent  into  the  world,  on  purpose  to  be  the  precursor 
of  our  Lord,  to  prepare  thfe  way  for  him  and  his  reli- 
gion, here  called  the  kingdom  of  heai)en,  and  as  the 
prophet  expresses  it,  to  make  his  paths  straight.  This 
is  a  plain  allusion  to  the  custom  that  prevailed  in  eastern 
countries,  of  sending  messengers  and  pioneers  to  make 
the  ways  level  and  straight  before  kings  and  princes 
and  other  great  men,  when  they  passed  through  the 
country  with  large  retinues,  and  with  great  pomp  and 
magnificence.     They  literally  lowered  mountains,  they 

*  Matth.  iii.  ]— 6. 


40  LECTURE  III. 

raised  valleys,  they  cut  down  woods,  they  removed 
all  obstacles,  they  cleared  away  all  roughness  and  ine- 
qualities, and  made  every  thing  smooth  and  plain  and 
commodious  for  the  great  personage  whom  they  pre- 
ceded. 

In  the  same  manner  was  John  the  Baptist  in  a  spir- 
itual sense  to  go  before  the  Lord^  before  the  Saviour  of 
the  world,  to  prepare  his  way,  to  make  his  paths 
straight,  to  remove  out  of  the  minds  of  men  every  thing 
that  opposed  itself  to  the  admission  of  divine  truth,  all 
prejudice,  blindness,  pride,  obstinacy,  self-conceit, 
vanity,  and  vain  philosophy  ;  but  above  all,  to  subdue 
and  regulate  those  depraved  affections,  appetites,  pas- 
sions, and  inveterate  habits  of  wickedness,  which  are 
the  grand  obstacles  to  conversion  and  the  reception  of 
the  word  of  God. 

His  exhortation  therefore  was, "  Repent  ye  ;''''  renounce 
those  vices  and  abominations  which  at  present  blind  your 
eyes  and  cloud  your  understandings,  and  then  you  will 
be  able  to  see  the  truth  and  bear  the  light.  This  was  the 
method  which  John  took,  the  instrument  he  made  use 
of  to  extirpate  out  of  the  minds  of  his  hearers  all  impe- 
diments to  the  march  of  the  Gospel,  or,  as  the  prophetic 
language  most  sublimely  expresses  it,  "  He  *  cried 
aloud  to  them.  Prepare  ye  the  way  of  the  Lord,  make 
straight  the  highway  for  our  God.  Let  every  valley  be 
exalted,  and  every  mountain  and  hill  be  made  low ;  let 
the  crooked  be  made  straight,  and  the  rough  places 
plain ;  and  the  glory  of  the  Lord  shall  be  revealed,  and 
all  flesh  shall  see  it." 

"What  a  magnificent  preparation  is  this  for  the  great 
founder  of  our  religion !  What  an  exalted  idea  must  it 
give  us  of  his  dignity  and  importance,  to  have  a  forerun- 
ner and  a  harbinger  such  as  John  to  proclaim  his  ap- 
proach to  the  w^orld,  and  call  upon  all  mankind  to  attend 
to  him !  It  was  a  distinction  peculiar  and  appropriate  to 
him.  Neither  Moses  nor  any  of  the  prophets  can  boast 
this  mark  of  honour.  It  was  reserved  for  the  Son 
of  God,  the  Messiah,  the  Redeemer  of  mankind,  and 

*  Isaiab,  xl.  3 — 5. 


LECTURE  III.  41 

was  well  suited  to  the  transcendant  dignity  of  his  person, 
and  the  grandeur  of  his  design. 

The  place  which  St.  John  chose  for  the  exercise  of 
his  ministry  was  the  wilderness  of  Judea,  where  he 
seems  to  have  lived  constantly  from  his  birth  to  the 
time  of  his  preaching;  for  St.  Luke  informs  us,*  "  that 
he  was  in  the  wilderness  till  the  time  of  his  shewing 
unto  Israel;"  Here  it  appears  he  lived  with  great  aus- 
terity. For  he  drank  neither  wine  nor  strong  drink; 
a  rule  frequently  observed  by  the  Jews,  when  they  de- 
voted themselves  to  the  stricter  exercises  of  religion. 
And  his  meat  was  locusts  and  wild  honey :  such  simple 
food  as  the  desert  afforded  to  the  lowest  of  its  inhabi- 
tants. For  eating  some  sorts  of  locusts  was  not  only 
permitted  by  the  law  of  Moses,  but  as  travellers  inform 
us,  is  common  in  the  east  to  this  day.  1  he  clothing 
of  the  baptist  was  no  less  simple  than  his  diet.  His 
raiment,  we  are  told,  was  of  camel's  hair  with  a  leathern 
girdle  about  his  loins ;  the  same  coarse  habit  which  the 
meaner  people  usually  wore,  and  which  sometimes  even 
the  rich  assumed  as  a  garb  of  mourning.  For  this  rai- 
ment of  cameVs  hair  was  nothing  else  than  that  sacli- 
cloth  which  we  so  often  read  of  in  Scripture.  And  as 
almost  every  thing  of  moment  was,  in  those  nations 
and  those  times,  expressed  by  visible  signs  as  well  as 
by  words',  the  prophets  also  were  generally  clothed  in 
this  dress,  because  one  principal  branch  of  their  office 
was  to  call  upon  men  to  mourn  for  their  sins.  And 
particularly  Kiias  or  Elijah  is  described  in  the  second 
book  of  Kings  as  a  hairy  man^\  that  is,  a  man  clothed 
in  hair-cloth  or  sack- cloth  (as  John  was)  with  a  leathern 
girdle  about  his  loins.  Even  in  outward  appearanch 
therefore  John  was  another  Elias ;  but  much  more  so 
as  he  was  endued,  according  to  the  angePs  prediction, 
with  the  spirit  and  power  of  Elias. f  Both  rose  up 
among  the  Jews  in  times  of  universal  corruption;  bo'h 
were  authorized  to  denounce  speedy  vengeance  Ire  in 
Heaven,  unless  they  repented;  both  executed  thCii* 
commission  with  the  same  intrepid  zeal ;    both  wer« 

*  Luke,  i.  80.  t  2  Kings,  i,  8.  \  Luke,  i.  17. 

6 


^  tECTURE  IIL 

persecuted  for  it:  yet  nothing  deterred  either  Elia» 
from  accusing  Ahab  to  his  face,  or  John  from  rebuking 
Herod  in  the  same  undaunted  manner. 

But  here  an  apparent  difEculty  occurs,  and  the  sacred 
writers  are  charged  with  making  our  Lord  and  St.  John 
flatly  contradict  each  other. 

When  the  Jews  sent  priests  and  Levites  from  Jeru- 
salem to  ask  John  who  he  was,  and  particularly  whether 
he  was  £lias  ;  his  answer  was,  /  am  not  .**  But  yet 
our  Lord  told  the  Jews  that  John  luas  the  Elias  which 
was  to  come.f  How  is  this  contradiction  to  be  recon- 
ciled ?  Without  any  kind  of  difficulty.  The  Jews  had 
an  expectation  founded  on  a  literal  interpretation  of 
the  prophet  Malachi,J  that  before  the  Messiah  came, 
that  very  same  Elias  or  Elijah,  who  lived  and  prophesied 
in  the  time  of  Ahab,  would  rise  from  the  dead  and  ap- 
pear again  upon  earth.  John  therefore  might  very  tru- 
ly say  that  he  was  not  that  Elias.  But  yet  as  we  have 
seen  that  he  resembled  Elias  in  many  striking  particu- 
lars ;  as  the  angel  told  Zacharias  that  he  should  come 
in  the  spirit  and  power  of  Elias  ;  and  as  he  actually  ap- 
proved himself,  in  the  turn  and  manner  of  his  life,  in 
his  doctrine  and  his  conduct,  the  very  same  man  to 
the  latter  Jews  which  the  other  had  been  to  the  former,, 
our  Saviour  might  with  equal  truth  assure  his  disciples 
that  John  wa^  that  Elias,  whose  coming  the  prophet 
Malachi  had  in  ?Ljigurathe  sense  foretold.  This  diffi- 
culty we  see  is  so  easily  removed,  that  I  should  not 
have  though  it  worth  noticing  in  this  place,  had  it  not 
been  very  lately  revived  with  much  parade  in  one  of 
those  coarse  and  blasphemous  publications  which  have 
been  dispersed  in  this  country  with  so  much  activity,, 
in  order  to  disseminate  vulgar  infidelity  among  the  low- 
er orders  of  people,  but  which  are  now  sinking  fast 
into  oblivion  and  contempt.  This  is  one  specimen  of 
what  they  call  their  arguments  against  Christianity,  and 
from  this  specimen  you  will  judge  of  all  the  rest.  But 
to  return. 

The  abstemiousness  and  rigour  of  the  Baptist's  life 

*  John,  i.  21,  t  Matth.  vi.  14.  .  \  Malachi,  iv.  5. 


LECTURE  III.  4-9 

was  calculated  to  produce  very  important  effects.  It 
was  fitted  to  excite  great  attention  and  reverence  in  the 
minds  of  his  hearers.  It  was  well  suited  to  the  doc- 
trine he  was  to  preach,  that  oi  repejitance  and  contrition  ; 
to  the  seriousness  he  wished  to  inspire,  and  to  the  ter- 
ror which  he  was  appointed  to  impress  on  impenitent 
offenders.  And  perhaps  it  was  further  designed  to  in- 
timate the  need  there  often  is  of  harsh  restraints  in  the 
beginning  of  virtue,  as  the  easy  familiarity  of  our  Lord's 
manner  and  behaviour  exhibits  the  delightful  freedom^ 
which  attends  the  perfection  of  it.  At  least,  placing 
these  two  characters  in  view  of  the  world,  so  near  to 
each  other,  must  teach  men  this  very  instructive  les- 
son ;  that  though  severity  of  conduct  may  in  various 
cases  be  both  prudent  and  necessary,  yet  the  mildest 
and  cheerfulest  goodness  is  the  compleatest ;  and  thejr 
the  most  useful  to  religion,  who  are  able  to  converse 
among  sinners  without  risquing  their  innocence,  as  dis- 
creet physicians  do  among  the  sick  without  endanger- 
ing their  health. 

It  is  remarkable  however  that  whatever  mortifica- 
tions John  practiced  himself,  it  does  not  appear  that  he 
prescribed  any  thing  to  others  beyond  the  ordinary  du- 
ties of  a  good  life.  His  disciples  indeed  fasted  often, 
and  so  did  many  of  the  Jews  besides  ;  probably  there- 
fore the  former  as  well  as  the  latter  by  their  own 
choice.  His  general  injunction  was  only,*  *'  bring 
forth  fruits  meet  for  repentance."  When  more  par- 
ticular directions  were  desired,  he  commanded  all  sorts 
of  men  to  avoid  more  especially  the  sins,  to  which  their 
condition  most  exposed  them.  Thus  when  thef  peo- 
ple asked  him  (the  common  people  of  that  hard-hearted 
nation)  what  shall  we  do?  John  answered,  "He  that 
hath  two  coats,  let  him  impart  to  him  that  hath  none, 
and  he  that  hath  meat,  let  him  do  likewise."  That  is, 
let  every  one  of  you  according  to  his  abilities  exercise 
those  duties  of  charity  and  kindness  to  his  neighbour, 
which  you  are  all  of  you  but  too  apt  to  neglect.  The 
publicans  or  farmers  of  the  revenue  came  to  him,  and 

*  Matth.  iii.  8.  \  Luke  iii.  10,  11. 


'44>  LECTURE  III. 

said,  *'  ^Master,   what  shall  M^e  do?"  And  he  said, 
*'  Exact  no  more  than  that  which  is  appointed  you.'* 
Keep  clear  from  that  rapine  and  extortion  of  which  you 
are  so  often  guilty  in  the  collection  of  the  revenue. — 
Thef  soldiers  too  demanded  of  him,  ^'  What  shall  we 
do?"  His  answer  was,  "  Do  violence  to  no  man,  nei- 
ther accuse  any  falsely,  and  be  contented  with  your  wa- 
ges."    That  is,  abstain  from  those  acts  of  injustice, 
violence,  and  oppression,  to  which  your  profession  too 
often  leads  you.     Lewd  and  debauched  people  also  ap- 
plied to  him,  to  whom  no  doubt  he  gave  advice  suited 
to  their  case.     And  therefore  what  he  taught  vv^as  not 
ceremonial  observances,  but  moral  conduct  on  religious 
principle;  and  without  this  he  pronounced  (however 
disgusting  the  doctrine  must  be  to  a  proud  and  super- 
stitious people)  the  highest  outward  privileges  to  be  of 
no  value  at  all.     ''  Think  Jnot,"  said  he  to  the  Jews, 
*'  to  say  within  yourselves  '  we  have  Abraham  to  our 
father,  and  are  therefore  sure  of  God's  favor,  be  our 
conduct  what  it  may :'  for  I  say  unto  you  that  God  is  able 
of  these  stones  to  raise  up  children  unto  Abraham;"  is 
able  to  make  the  most  stupid  and  ignorant  of  these  hea- 
thens, whom  you  so  utterly  despise,  converts  to  true 
religion  and  heirs  of  the  promises. 

Such  were  the  doctrines  which  John  preached  to  his 
disciples,  and  the  success  which  attended  him  was  equal 
to  their  magnitude  and  importance. 

This  was  plainly  foretold  by  the  angel  that  announced 
his  birth  io~  his  father  Zacharias.  "  Many§  of  the 
children  of  Israel  (said  he)  shall  he  turn  to  the  Lord 
their  God.  Which  in  fact  he  did.  For  the  evange- 
lists tell  us  that  "  there  went  out  unto  him  into  the  wil- 
derness Jerusalem  and  all  Judea,  and  all  the  region 
about  Jordon,  and  were  baptized  of  him."||  The  truth 
of  this  is  ampi}^  confirmed  by  Josephus,  who  informs 
us,  that  "  muiiitudes  flocked  to  him;  for  they  were 
greatly  delighted  v/ith  his  discourses,"** 

*  Luke  iii.  12.  13.         f  Ibid   iii.  14.         |  Matth.  iii.  9.         ^  Luke  i.  16 
y  Matth,  iii,  3,  6.  **  Joseph.  Antiq.  Jud.  xviii.  2.  Edit.  Huds. 


LECTURE  III.  45 

It  might  naturally  be  expected  that  such  extraordi- 
nary popularity  and  applause  as  this  would  fill  him  with 
conceit  and  vanity,  and  inspire  him  with  a  most  exalt- 
ed opinion  of  his  own  abilities,  and  a  sovereign  con- 
tempt for  any  rival  teacher  of  religion.  But  so  far  from 
this,  the  most  prominent  feature  of  his  character  was  an 
unexampled  modesty  and  humility.  Though  he  had 
been  styled  by  Malachi  the  messenger  of  the  Lord,  and 
even  Elias  (the  chief  prophet  of  the  Jews  next  to  Mo- 
ses) he  never  assumed  any  higher  title  than  that  very 
humble  one  given  him  by  Isaiah  ;  the  laoice  of  one  crying 
in  the  ■wilderness.  Far  from  desiring  or  attempting  to 
fix  the  admiration  of  the  multitude  on  his  own  person, 
he  gave  notice  from  his  first  appearance  of  another  im- 
mediately to  follow  him,  for  whom  he  was  unworthy  to 
perform  the  most  servile  offices.  He  made  a  scruple, 
till  expressly  commanded,  of  baptizing  one  so  infinitely 
purer  than  himself,  as  he  knew  the  holy  Jesus  to  be. — - 
And  when  his  disciples  complained  that  all  men  de- 
serted him  to  follow  Christ  (a  most  mortifying  circum- 
stance, had  worldly  applause,  or  interest,  or  power, 
been  his  point)  nothing  could  be  more  ingenuously 
self-denying  than  his  answer;  "  Ye  yourselves  bear  me 
witness,  that  I  said  I  am  not  the  Christ,  but  am  sent 
before  him.  He  that  hath  the  bride,  is  the  bridegroom; 
but  the  friend  of  the  bridegroom,  which  standeth  and 
heareth  him,  rejoiceth  greatly.  This  my  joy  therefore 
is  fulfilled.  He  must  increase,  but  I  must  decrease : 
he  that  is  of  the  earth  is  earthy :  he  that  cometh  from 
heaven  is  above  all."* 

Of  such  unafiected  and  disinterested  humility  as  this, 
where  shall  we  find,  except  in  Christ,  another  instance? 
Yet  with  this  \vay  by  no  means  united  what  we  are  too 
apt  to  associate  with  our  idea  of  humility,  meanness  and 
timidity  of  spirit;  on  the  contrary,  the  whole  conduct  of 
the  Baptist  was  marked  throughout  with  the  most  in- 
trepid courage  and  magnanimity  in  the  discharge  of  his 
duty, 

♦  John  iii.  28,  29. 


46  LECTURE  III. 

Instead  of  paying  any  court  either  to  the  great  men 
of  his  nation  on  the  one  hand,  or  to  the  multitude  on 
the  other,  he  reproved  the  former  for  their  hypocrisy  in 
the  strongest  terms;  "  O  generation  of  vipers,  who 
hath  v/arned  you  to  flee  from  the  wrath  to  come?"* 
and  he  required  the  latter  to  renounce  every  one  of 
those  favorite  sins  which  they  had  long  indulged,  and 
were  most  unwilling  to  part  with.  But  what  is  still 
more,  he  reproved  without  fear  and  without  reserve  the 
abandoned  and  ferocious  Herod,  for  injuriously  taking 
away  Herodias  his  brother's  wife,  and  afterwards  in- 
cestuously  marrying  her,  and  for  all  the  other  evil  that 
he  liad  done.  He  well  knew  the  savage  and  unrelent- 
ing temper  of  that  sanguinary  tyrant;  he  knew  that  this 
boldness  of  expostulation  would  sooner  or  later  bring 
down  upon  him  the  whole  weight  of  his  resentment. 
But  knowing  also  that  he  was  sent  into  the  world  to 
preach  repentance  to  all,  and  feeling  it  his  duty  to  crj 
aloud  and  spare  not,  to  spare  not  even  the  greatest  and 
most  exalted  of  sinners,  he  determined  not  to  shrink 
from  that  duty,  but  to  obey  his  conscience,  and  take 
the  consequences. 

Those  consequences  were  exactly  what  he  must  have 
foreseen.  He  was  first  shut  up  in  prison;  and  not  long 
afterwards,  as  you  all  know,  the  life  of  this  great  and  in- 
nocent man  was  wantonly  sacrificed  in  the  midst  of  con- 
viviality and  mirth  to  the  rash  oath  of  a  worthless  and  a 
merciless  prince,  to  the  licentious  fascinations  of  a 
young  woman,  and  the  implacable  vengeance  of  an  old 
one. 

After  this  short  history  of  the  doctrines,  the  life,  and 
the  death  of  this  extraordinary  man,  I  beg  leave  to  of- 
fer in  conclusion  a  few  remarks  upon  it  to  your  serious 
consideration. 

And  in  the  first  place,  in  the  testimony  of  John  the 
Baptist,  we  have  an  additional  and  powerful  evidence 
to  the  truth  and  the  divine  authority  of  Christ  and  his 
religion. 

*  Hattb.  m.  7. 


LECTURE  III.  47 

If  the  account  given  of  John  in  the  gospels  be  true, 
the  history  given  there  of  Jesus  must  be  equally  so,  for 
they  are  plainly  parts  of  one  and  the  same  plan,  and  are 
so  connected  and  interwoven  with  each  other,  that  they 
must  either  stand  or  fall  together. 

Now  that  in  the  first  place  there  did  really  exist  such 
a  person  as  John  the  Baptist  at  the  time  specified  by  the 
evangelists,  there  cannot  be  the  smallest  doubt;  for  he 
is  mentioned  by  the  Jewish  historian  Josephus,  and  all 
the  circumstances  he  relates  of  him,  as  far  as  they  go, 
perfectly  correspond  with  the  description  given  of  him 
by  the  sacred  historians.  He  represents  him  as  using 
the  ceremony  of  baptism.  He  says  that  multitudes 
flocked  to  him,  for  they  were  greatly  delighted  with  his 
discourses,  and  ready  to  observe  all  his  directions.  He 
asserts  that  he  was  a  good  man ;  and  that  he  exhorted 
the  Jev/s  not  to  come  to  his  baptism  without  first  pre- 
paring themselves  for  it  by  the  practice  of  virtue ;  that 
is,  in  the  language  of  the  Gospels,  without  repentance. 
He  relates  his  being  inhumanly  murdered  by  Herod  ; 
and  adds,  that  the  Jews  in  general  entertained  so  high 
an  opinion  of  the  innocence,  virtue,  and  sanctity  of  John, 
as  to  be  persuaded  that  the  destruction  of  Herod's  ar- 
my, which  happened  not  long  after,  was  a  divine  judg- 
ment inflicted  on  him  for  his  barbarity  to  so  excellent  a 
man.* 

It  appears  then  that  St.  John  was  a  person,  of  whose 
virtue,  integrity,  and  piety,  we  have  the  most  ample 
testimony  from  an  historian  of  unquestionable  veracity, 
and  \ve  may  therefore  rely  Vv'ith  perfect  confidence  on 
every  thing  he  tells  us.  He  was  the  very  man  foretold 
both  by  Isaiah  and  Malachi,  as  the  forerunner  of  that  di- 
vine personage,  v/hom  the  Jews  expected  under  the 
name  of  the  Messiah.  He  declared,  that  Jesus  Christ 
was  this  divine  person,  and  that  he  himself  was  sent  into 
the  world  on  purpose  to  prepare  the  way  before  him, 
by  exhorting  men  to  repentance  and  reformation  of  life. 
If  then  this  record  of  John  (as  the  evangelists  call  it)  be 
true,  the  divine  mission  of  Christ  is  at  once  established, 

*  Joseph.  Antiq^.  1,  xviii-  c.  6.  s.  2.  Ed.  Huds. 


45  LECTURE  III. 

because  the  Baptist  expressly  asserts  that  he  was  the 
Scyi  of  God,  and  that  whoever  believed  in  him  should 
have  everlasting  life.*  Now  that  this  record  is  true, 
we  have  every  reason  in  the  world  to  believe,  not  only 
because  a  man  so  eminently  distinguished  for  every 
moral  virtue  as  St.  John  confessedly  was,  cannot  be 
thought  capable  of  publicly  proclaiming  a  deliberate 
falsehood;  but  because  had  his  character  been  of  a  to- 
tally different  complexion,  had  he  for  instance  been  in- 
fluenced only  by  views  of  interest,  ambition,  vanity, 
popularity ;  this  very  falsehood  must  have  completely 
counteracted  aqd  overset  every  project  of  this  nature. 
For  every  thing  he  said  of  Jesus,  instead  of  aggrandiz- 
ing and  exalting  himself^  tended  to  lower  and  to  debase 
him  in  the  eyes  of  all  the  world;  he  assured  the  multi- 
tude who  followed  him,  that  there  was  another  person 
much  more  worthy  to  be  followed ;  that  there  was  one 
coming  after  him  of  far  greater  dignity  and  consequence 
than  himself;  one  whose  shoes  latchet  he  was  not  wor- 
thy to  unloose;}-  one  so  infinitely  superior  to  him  in 
rank,  authorit}^,  and  wisdom,  that  he  was  not  fit  to  per- 
form for  him  even  the  most  servile  offices.  He  him- 
self was  only  come  as  a  humble  messenger  to  announce 
the  arrival  of  his  Lord,  and  smooth  the  way  before  him. 
But  the  great  personage  to  whom  they  were  to  direct 
their  eyes,  and  in^  whom  they  were  to  centre  all  their 
hopes,  was  Jesus  Christ.  Is  this  now  the  language 
of  a  man  who  sought  only  'for  honor,  emolument,  or 
fame,  or  was  actuated  only  by  the  fond  ambition  of  be- 
ing at  the  head  of  a  sect  ?  No  one  can  think  so.  It  is 
not  very  usual  surely  for  men  of  any  character,  much 
less  for  men  of  the  best  character,  to  invent  and  to  utter  a 
string  of  falsehoods  with  the  professed  design  of  degrad- 
ing themselves  and  exalting  some  other  person.  Yet  this 
was  the  plain  tendency  and  avowed  object  of  John's  de- 
clarations, and  the  effect  was  exactly  what  might  be  ex- 
pected, and  what  he  wished  and  intended,  namely,  that 
great  numbers  deserted  him  and  followed  Christ.  J 

*  John  iii.  35.  i.  34.  \  Mark  i.  7.  Luke  iii.  16, 

%  John  iii.  26.  30.  iv.  1 


LECTURE  in.  49 

But  besides  bearing  this  honest  and  disinterested  tes- 
timony to  Christ,  the  Baptist  hazarded  a  measure  which 
no  impostor  or  enthusiast  ever  ventured  upon,  without 
being  immediately  detected  and  exposed.  He  ventur- 
ed to  deliver  two  prophecies  concerning  Christ ;  prophe- 
cies too  which  were  to  be  completed,  not  at  some  dis- 
tant period,  when  both  he  and  his  hearers  might  be  in 
their  graves,  and  the  prophecy  itself  forgot,  but  within 
a  very  short  space  of  time,  when  every  one  who  heard 
the  prediction  might  be  a  witness  to  its  accomplishment 
or  its  failure.  He  foretold,  that  Jesus  should  baptize 
with  the  Holy  Ghost  and  imthjire^  and  that  he  should, 
he  offered  up  as  a  sacrifice  for  the  sins  of  marikind.  * — 
These  were  very  singular  things  for  a  man  to  foretel  at 
hazard  and  from  conjecture,  because  nothing  could  be 
more  remote  from  the  ideas  of  a  Jew,  or  more  unlikely 
to  happen  in  the  common  course  of  things.  They  were 
moreover  of  that  peculiar  nature,  that  it  was  utterly  im- 
possible for  John  and  Jesus  to  concert  the-  matter  be- 
tween themselves;  for  the  completion  of  the  prophecies 
did  not  depend  solely  on  thetn,  but  required  the  concur- 
rence of  other  agents,  of  the  Holy  Ghost  in  the  first 
instance,  and  of  the  Jews  and  the  Roman  governor  in 
the  other  ;  and  unless  these  had  entered  into  a  confede- 
racy with  the  Baptist  and  with  Christ,  to  fulfil  what  John 
foretold,  it  was  not  in  the  power  of  either  to  secure  the 
completion  of  it.  Yet  both  these  prophecies  were,  we 
know,  actually  accomplished  within  a  very  few  years 
after  they  were  delivered  ;  for  our  Lord  suffered  death 
upon  the  cross  for  the  redemption  of  the  w^orld ;  and 
the  Holy  Ghost  descended  visibly  upon  the  apostles  in 
the  semblance  of  fire  on  the  day  of  Pentecost,  f 

It  is  evident  then  that  the  Baptist  was  not  only  a 
good  man  but  a  true  prophet  ;  and  for  both  reasons, 
his  testimony  in, favor  of  Christ,  that  he  was  the  Son  of 
God,  affords  an  incontestible  proof  that  both  he  and 
his  religion  came  from  heaven. 

2.  The  history  of  the  Baptist  affords  a  proof  also  of 
another   point   of  no   small   importance.     It   gives  a 

*  Matth.  iii.  11.  John  i.  29.  t  ■'^cts  ii.  2. 

7 


5^  LECTURE  HI. 

strong  confirmation  to  that  great  evangelical  doctrine^ 
the  doctrine  of  atonement ;  the  expiation  of  our  sins  by 
the  sacrifice  of  Christ  upon  the  cross. 

We  are  often  told  that  there  was  no  need  for  this  ex- 
piation. That  repentance  and  reformation  are  fully 
sufficient  to  restore  the  most  abandoned  sinners  to  the 
favor  of  a  just  and  merciful  God,  and  to  avert  the  pun- 
ishment due  to  their  offences. 

But  what  does  the  great  herald  and  forerunner  of 
Christ  say  to  this  ?  He  came  professedly  as  a  preacher 
of  repentance.  This  was  his  peculiar  office,  the  great 
object  of  his  mission,  the  constant  topic  of  his  exhor- 
tations. "Repent  ye,  and  bring  forth  fruits  meet  for 
repentance. "f  This  was  the  unceasing  language  of 
"  the  voice  crying  in  the  wilderness." 

If  then  repentance  alone  had  sufficient  efficacy  for  the 
expiation  of  sin,  surely  we  should  have  heard  of  this 
from  him  who  came  on  purpose  to  preach  repentance. 
But  what  is  the  case  ?  Does  he  tell  us  that  repentance 
alone  will  take  away  the  guilt  of  our  transgressions,  and 
justify  us  in  the  eyes  of  our  Maker  ?  Quite  the  contra- 
ry. Notwithstanding  the  great  stress  he  justly  lays  on 
the  indispensable  necessity  of  repentance,  yet  he  tells 
his  followers  at  the  same  time,  that  it  was  to  Christ  on- 
ly, and  to  his  death,  that  they  were  to  look  for  the  par- 
don of  their  sins.  "Behold,"  says  he,  "  the  lamb  of 
God,  which  taketh  away  the  sins  of  the  world  !"t  And 
again,  "  he  that  believeth  on  the  Son  hath  everlasting 
life ;  and  he  that  believeth  not  the  son  hath  not  life,  but 
the  v/rath  of  God  abideth  on  him. "J  Since  then  the 
expiation  of  sin  by  the  sacrifice  of  Christ  is  a  doctrine 
not  only  taught  in  the  Gospel  itself,  but  enforced  also 
by  him  who  came  only  to  prepare  the  way  for  it;  it  is  ev- 
ident, from  the  care  taken  to  apprize  the  world  of  it  even 
before  Christianity  was  promulgated,  how  important  and 
essential  a  part  this  must  be  of  that  divine  religion. 

Lastly,  it  will  be  of  use  to  observe,  what  the  parti- 
cular method  was  which  John  made  use  of  to  prepare 
men  for  the  reception  imd  the  belief  of  the  Gospel;  for 

*  Matth,  iii,  2.  a.  t  -Luke  i-  29.  %  John  iii.  36. 


LECTURE  III.  m. 

whatever  means  he  applied  to  the  attainment  of  that  end, 
the  same  probably  we  shall  find  the  most  eificacious  for 
a  similar  purpose  at  this  vGry  day. 

Now  it  is  evident  that  the  Baptist  addressed  himself, 
in  the  first  instance,  not  to  the  understanding,  but  to 
the  heart.  He  did  not  attempt  to  convince  his  hearers, 
but  to  reform  them;  he  did  not  say  to  them,  go  and 
study  the  prophets,  examine  with  care  the  pretensions 
of  him  whom  I  announce,  and  weigh  accurately  all  the 
evidences  of  his  divine  mission ;  he  well  knew  how  all 
this  would  end,  in  the  then  corrupt  state  of  their  minds. 
His  exhortation  was  therefore,  "  Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand."  It  was  on  this  princi- 
ple he  reproved  with  so  much  severity  the  pharisees 
and  saducees  who  came  to  his  baptism,  whom  one 
would  think  he  should  rather  have  encouraged  and 
commended,  and  received  with  open  arms.  "  O  gen- 
eration of  vipers,  who  hath  warned  you  to  flee  from  the 
wrath  to  come?  Bring  forth,  therefore,  fruits  meet  for 
repentance."*  Till  you  have  done  this,  till  you  have 
purified  your  hearts  and  abandoned  your  sins,  my  bap- 
tism will  be  of  no  use  to  you,  and  all  the  reasoning  in 
the  world  will  have  no  effect  upon  you.  In  perfect 
conformity  to  this,  Josephus  informs  us,  that  John  ex- 
horted the  Jews  not  to  come  to  his  baptism,  without 
first  preparing  themselves  for  it  hy  the  practice  of  mrtue, 
by  a  strict  adherence  to  the  rules  of  equity  and  justice 
in  their  dealings  with  one  another,  and  by  manifesting 
a  sincere  piety  towards  God. 

This  is  the  preparation  he  required ;  and  thus  it  is 
that  we  also  must  prepare  men  for  the  reception  of  di- 
vine truth.  We  must  first  reform,  and  then  convince 
them.  It  is  not  in  general  the  want  of  evidence,  but 
the  want  of  virtue  that  makes  men  infidels;  let  them 
cease  to  be  wicked,  and  they  will  soon  cease  to  be  un- 
believers. "  It  is  with  the  heart,"  says  St.  Paul  (not 
with  the  head)  "  that  man  belie veth  unto  righteous- 
ness."! Correct  the  heart,  and  all  will  go  right. — 
Unless  the  soil  is  good,  all  the  seed  you  cast  upon  it 

*  Matth.  iii.  f,  8.  f  Rom.  x.  10. 


52  LECTURE  III. 

will  be  wasted  in  vain.  In  the  parable  of  the  sower 
we  find,  that  the  only  seed  which  came  to  perfection 
was  that  which  fell  on  good  ground,  on  an  honest  and  a 
good  heart.  This  is  the  first  and  most  essential  requisite 
to  belief.  Unbelievers  complain  of  the  mysteries  of 
revelation ;  but  we  have  the  highest  authority  for  say- 
ing, that  in  general  the  only  mystery  which  prevents 
them  from  receiving  it,  is  the  mystery  of  iniquity. 

We  hear,  indeed,  a  great  deal  of  the  good  nature,-  the 
benevolence,  the  generosity,  the  humanity,  the  honor, 
and  the  other  innumerable  good  qualities  of  those  that 
reject  the  Gospel ;  and  they  may  possibly  possess  some 
ostentatious  and  popular  virtues,  and  may  keep  clear 
from  flagrant  and  disreputable  vices.  But  whether 
some  gross  depravity,  some  inveterate  prejudice,  or 
some  leaven  of  vanity  and  self-conceit,  does  not  com- 
monly lurk  in  their  hearts,  and  influence  both  their  opin- 
ions and  their  practices,  they  who  have  an  extensive  ac- 
quaintance with  the  writings  and  the  conduct  of  that 
class  of  men  will  find  no  difliculty  in  deciding.  If  how- 
ever this  was  the  decision  of  man  only,  the  justness  of 
it  might  be  controverted,  and  the  competency  of  the 
judge  denied.  It  might  be  said,  that  it  is  unbecoming 
and  presumptuous  in  any  human  being  to  pass  severe 
censures  on  large  bodies  of  men ;  and  that  without  be- 
ing able  to  look  into  the  heart  of  man,  it  is  impossible 
to  forma  right  judgment  of  his  moral  character.  This 
we  do  not  deny.  But  if  he  who  actually  has  that  pow- 
er of  looking  into  the  heart  of  man,  if  he  who  is  perfect- 
ly well  acquainted  with  human  nature,  and  all  the  vari- 
ous characters  of  men  ;  if  he  has  declared  that  men  lon^e 
darkness  rather  than  light,  because  their  deeds  are  evil, ^ 
who  will  controvert  the  truth  of  that  decision  ?  On  this 
authority  then  we  may  securely  rely , and  may  rest  assured, 
that  whatever  pretences  may  be  set  up  for  rejecting  reve- 
lation, Lhe  grand  obstacles  to  it  are  indolence,  indiffer- 
ence, vice,  passion,  prejudice,  self-conceit,  pride,  vani- 
ty, love  of  singularity,  a  disdain  to  think  with  the  vul- 
gar, ^d  an  ambition  to  be  considered  as  superior  to  the 

*  John  jii.  19. 


LECTURE  IV.  53 

rest  of  mankind  in  genius,  penetration,  and  discern- 
ment. It  is  by  removing  these  impediments  in  the  first 
place  that  we  must  prepare  men,  as  St.  John  did,  for 
embracing  the  religion  of  Christ.  These  (to  make  use 
of  prophetic  language)  are  the  mountains  that  must  be 
made  low  ;  these  the  crooked  paths  that  must  be  made 
straight ;  these  \hQ  rough  places  that  must  be  made  plain. 
Then  all  difficulties  will  be  removed,  and  there  will  be 
A  HIGH  WAY  FOR  OUR  GoD.  Tlicu  thcrc  wiU  be  a 
smooth  and  easy  approach  for  the  Gospel  to  the  under- 
standing, as  well  as  to  the  heart ;  there  will  be  nothing 
to  oppose  its  conquest  over  the  soul.  The  Glory 
OF  THE   Lord   shall  fully  be  revealed,  and 

ALL  FLESH    SHALL    SEE    IT.* 

*  Isaiah  xl.  5. 


-gE^9i>g>®^&O0Ci'g^"  ■ 


LECTURE  IV. 


MATTHEW  iv.— FORMER  part. 


THE  fourth  chapter  of  St.  Matthew,  at  which  wc 
are  now  arrived,  opens  with  an  account  of  that  most  sin- 
gular and  extraordinary  transaction,  The  Tempta- 
tion OF  Christ  in  the  wilderness.  The  detail 
of  it  is  as  follows : 

"  Then  was  Jesus  led  up  of  the  spirit  into  the  wil- 
derness to  be  tempted  of  the  devil :  and  when  he  had 
fasted  forty  days  and  forty  nights  he  was  afterwards  an 
hungered.  And  when  the  tempter  came  to  him,  he 
said,  if  thou  be  the  Son  of  God,  command  that  these 
stones  be  made  bread.  But  he  answered  and  said,  it 
is  written  man  shall  not  live  by  bread  alone,  but  by 
every  word  that  proceedeth  out  of  the  mouth  of  God. 
Then  the  devil  taketh  him  up  into  the  holy  city,  and 
setteth  him  on  a  pinnacle  of  the  temple,  and  saith  un  o 
him,  if  thou  be  the  Son  of  God,  cast  thyself  down ,  ior 


S4  LECTURE  IV. 

it  is  written,  he  shall  give  his  angels  charge  concerning 
thee,  and  in  their  hands  they  shall  bear  thee  up,  lest  at 
an}^  time  thou  dash  thy  foot  against  a  stone.  Jesus 
said  unto  him,  thou  shalt  not  tempt  the  Lord  thy  God. 
Again  the  devil  taketh  him  up  into  an  exceeding  high 
mountain,  and  sheweth  him  all  the  kingdoms  of  the 
world  and  the  glory  of  them,  and  saith  unto  him,  all 
these  things  will  I  give  thee,  if  thou  wilt  fall  down  and 
worship  me.  Then  said  Jesus  unto  him.  Get  thee 
hence,  Satan,  for  it  is  written,  thou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt  thou  serve.  Then 
the  devil  leaveth  him,  and  behold  angels  came  and  min- 
istered unto  him."* 

Such  is  the  history  given  by  the  Evangelists  of  our 
Lord's  temptation,  which  has  been  a  subject  of  much 
discussion  among  learned  men.  It  is  well  known  in 
particular  that  several  ancient  commentators  as  well  as 
many  able  and  pious  men  of  our  own  times,  have 
thought  that  this  temptation  was  not  a  real  transaction, 
but  only  a  vision  or  prophetic  trance,  similar  to  that 
which  Ezekiel  describes  in  the  8th  chapter  of  his  pro- 
phecy, and  to  that  which  befel  St,  Peter  when  he  saw 
a  vessel  descending  unto  him  from  heaven,  and  let 
down  to  the  earth. f  And  it  must  be  acknowledged 
that  this  opinion  is  supported  by  miany  specious  argu- 
ments, and  seems  to  remove  some  considerable  difficul- 
ties. But  upon  the  whole  there  are  I  think  stronger 
reasons  for  adhering  to  the  literal  interpretation,  than  for 
recurring  to  a  visionary  representation. 

For  in  the  first  place,  it  is  a  rule  admitted  and  estab- 
lished by  the  best  and  most  judicious  interpreters,  that 
in  explaining  the  sacred  writings  we  ought  never,  with- 
out the  most  apparent  and  most  indispensable  necessity, 
allow  ourselves  the  liberty  of  departing  from  the  plain, 
obvious,  and  literal  meaning  of  the  words.  Now,  I 
conceive  that  no  such  necessity  can  be  alledged  in  the 
present  instance.  It  is  true,  that  there  are  in  this  nar- 
rative many  difficulties,  and  many  extraordinary,  sur- 
prising, and  miraculous  incidents.     But  the  whole  his- 

*  Matth.  iv.  1—11.  t  Acts  x.  10—16. 


LECTURE  IV.  55 

tory  of  our  Saviour  is  wonderful  and  miraculous  from 
beginning  to  end  ;  and  if  whenever  we  meet  with  a  dif- 
ficulty or  a  miracle,  we  may  have  recourse  to  figure, 
metaphor,  or  vision,  we  shall  soon  reduce  a  great  part 
of  the  sacred  writings  to  nothing  else.  Besides,  these 
difficulties  will  several  of  them  admit  of  a  fair  solution;- 
and  where  they  do  not,  as  they  affect  no  article  of  faiih 
or  practice,  they  must  be  left  among  those  inscrutable 
mysteries  which  it  is  natural  to  expect  in  a  revelation 
from  heaven.  This  we  must  after  all  be  content  to  do, 
even  if  we  adopt  the  idea  of  vision;  for  even  that  does 
not  remove  eiiery  difficulty,  and  it  creates  some  that  do 
not  attach  to  the  literal  interpretation. 

2.  In  the  next  place,  I  cannot  find  in  any  part  of  this 
narrative  of  the  temptation  the  slightest  or  most  dis- 
tant intimation  that  it  is  nothing  more  than  a  vision. — 
The  very  first  words  with  which  it  commences  seem 
to  imply  the  direct  contrary.  *'  Then  was  Jesus  led 
up  of  the  spirit  into  the  wilderness  to  be  tempted  of  the 
devil."  Does  not  this  say  in  the  most  express  terms 
that  our  Lord  was  led,  not  in  a  dream,  or  trance,  or 
vision,  but  was  actually  and  literally  led  by  the  spirit 
into  the  wilderness  of  Judea?  There  is,  I  know,  an  in- 
terpretation which  explains  away  this  obvious  meaning* 
But  that  interpretation  rests  solely  on  the  doubtful  sig- 
nification of  a  single  Greek  particle,  which  is  surely 
much  too  slender  a  ground  to  justify  a  departure  from 
the  plain  and  literal  sense  of  the  passage.  Certain  it  is^ 
that  if  any  one  had  meant  to  describe  a  real  transaction,, 
he  could  not  have  selected  any  expr^essions  better  adapt- 
ed to  that  purpose  than  those  actually  made  use  of  by 
the  Evangelist;  and  I  believe  no  one  at  his  first  readin"* 
our  Lord's  temptation  ever  entertained  the  slightest 
idea  of  its  being  a  visionary  representation. 

3.  There  is  an  observation  which  has  been  made,  and 
which  has  great  weight  in  this  question.  It  is  this  :  All 
the  prophets  of  the  Old  Testament,  except  Moses,  saw 
visions,  and  dreamed  dreams,  and  the  prophets  of  the 
New  did  the  same.  St.  Peter  bad  a  vision,  St.  John 
saw  visions,  St.  Paul  had  visions  and  dreams :  but 


5^  LECTURE  IV. 

Christ  himself  neither  saw  visions  nor  dreamed  dreams. 
He  had  an  intimate  and  immediate  commmiication 
with  the  Father ;  and  he,  and  no  one  else  in  his  days, 
had  seen  the  Father.  The  case  was  the  same  with  Mo- 
ses ;  he  saw  God  face  to  face.  "  If  there  be  a  prophet 
among  you,  says  God  to  Aaron,  and  Mirriam,  I  the 
Lord  will  make  myself  known  to  him  in  a  vision,  and 
will  speak  unto  him  in  a  dream*  My  servant  Moses 
is  not  so,  who  is  faithful  in  all  my  house  ;  with  him  will 
I  speak  mouth  to  mouth,  even  apparently  not  in  dark 
speeches  ;  and  the  similitude  of  the  Lord  shall  he  be- 
hold. "*^  Now  Moses  we  all  know  was  a  type  of  Christ ; 
and  the  resemblance  holds  between  them  in  this  in- 
stance as  well  as  in  many  others.  They  neither  of 
them  had  visions  or  dreams,  but  had  both  an  immediate 
communication  with  God.  They  both  "  sa^y  God  face 
to  face,  "t  This  was  a  distinction  and  a  mark  of  dig- 
nity peculiar  to  those  two  only,  to  the  great  legislator  of 
the  Jews,  and  the  great  legislator  of  the  Christians.  It  is 
therefore  inconsistent  with  this  high  privilege,  this  mark 
of  superior  eminence,  to  suppose  that  our  Lord  was 
tempted  in  a  vision,  when  we  see  no  other  instance  of  a 
vision  in  the  whole  course  of  his  ministry. 

4.  There  is  still  another  consideration  which  mili- 
tates strongly  against  the  supposition  of  a  visionary 
temptation.  It  was  in  itself  extremely  probable  that 
there  should  be  a  real  and  personal  conflict  between 
Christ  and  Satan,  when  the  former  was  entering  upon 
his  public  ministry. 

It  is  well  known  that  the  threat  chief  of  the  fallen  an,- 
gels,  who  is  described  in  scripture  under  the  various 
names  of  Satan,  Beelzebub,  the  Devil,  and  the  Prince 
of  the  devils,  has  ever  been  an  irreconciieable  enemy  of 
the  human  race,  and  has  been  constantly  giving  the 
most  decided  and  most  fatal  proofs  of  this  enmity  from 
the  beginning  of  the  world  to  this  hour.  His  hostility 
began  with  the  very  first  creation  of  man  upon  earth, 
when  he  no  sooner  discovered  our  first  parents  in  that 
state  of  innocence  and  happiness  in  which  the  gracious 

*  Numb.  xii.  6 — S.  \  Exod.  xxxiii.  11.  ..  J 


LECTURE  IV.  5T 

liand  of  the  Almighty  had  just  placed  them,  than  with 
a  malignity  truly  diabolical,  he  resolved  if  possible  to 
destroy  all  this  fair  scene  of  virtuous  bliss,  and  to 
plunge  them  into  the  gulph  of  sin  and  misery.  For  this 
purpose  he  exerted  all  his  art  and  subtilty  and  powers 
of  persuasion ;  and  how  well  he  succeeded  we  all  know 
and  feel.  From  that  hour  he  established  and  exercised 
an  astonishing  dominion  over  the  minds  of  men,  lead* 
ing  them  into  such  acts  of  folly,  stupidity,  and  wicked- 
ness, as  can  on  no  other  principle  be  accounted  for. — 
At  the  time  of  our  Saviour's  appearance  his  tyranny 
seems  to  have  arrived  at  its  utmost  height,  and  to  have 
extended  to  the  bodies  as  well  as  to  the  souls  of  men, 
of  both  which  he  sometimes  took  absolute  possession  : 
as  we  see  in  the  history  of  those  unhappy  persons  men- 
tioned in  scripture  whom  we  call  demoniacs  and  who 
were  truly  said  to  be  possessed  by  the  devil.  It  was 
therefore  extremely  natural  to  suppose  that  when  he 
found  there  was  a  great  and  extraordinary  personage 
who  had  just  made  his  appearance  in  the  world,  who 
was  said  to  be  the  Son  of  God,  the  promised  Saviour 
of  mankind,  that  seed  of  the  woman  who  was  to  bruise 
the  serpent's  head;  it  was  natural  that  he  should  be 
exceedingly  alarmed  at  these  tidings,  that  he  should 
tremble  for  his  dominion  j  that  he  should  first  endea- 
vour to  ascertain  the  fact,  whether  this  was  really  the 
Christ  or  not;  and  if  it  turned  out  to  be  so,  that  he 
should  exert  his  utmost  efforts  to  subdue  this  formida- 
ble enemy,  or  at  least  to  seduce  him  from  his  allegi- 
ance to  God,  and  divert  him  from  his  benevolent  pur- 
pose towards  man.  He  had  ruined  the  first  Adam,  and 
he  might  therefore  flatter  himself  with  the  hope  of  be- 
ing equally  successful  with  the  second  Adam.  He  had 
entailed  a  mortal  disease  on  the  human  race ;  and  to 
prevent  their  recovery  from  that  disease,  and  their  re- 
storation to  virtue  and  to  happiness,  would  be  a  tri- 
umph indeed,  a  conquest  worthy  of  the  prince  of  de- 
vils. 

On  the  other  hand  it  was  equally  probable  that  our 
blessed  Lord  would  think  it  a  measure  highly  proper  ta 

-8 


5B  LECTURE  IV. 

begin  his  ministry  with  shevring  a  decided  superiority 
over  the  great  adversary  of  man,  whose  empire  he  was 
going  to  abolish;  with  manifesting  to  mankind  that  the 
great  Captain  of  their  salvation  was  able  to  accomplish 
the  important  work  he  had  midertaken,  and  with  set- 
ting an  example  of  virtuous  firmness  to  his  followers, 
which  might  encourage  them  to  resist  the  most  pow- 
erful temptations  that  the  prince  of  darkness  could 
throw  in  their  way. 

These  considerations,  in  addition  to  many  others,  af- 
ford a  strong  ground  for  believing  that  the  temptation 
of  Christ  in  the  wilderness  was,  as  the  history  itself 
plainly  intimates,  a  real  transaction,,  a  personal  contest 
between  the  great  enemy  and  redeemer  of  the  human 
race;  and  in  this  point  of  view  therefore  I  shall  proceed 
to  consider  some  of  the  most  remarkable  circumstances 
attending  it,  and  the  practical  uses  resulting  from  it.* 

We  are  told  in  the  first  place  that  "  Jesus  was  led  up 
of  the  spirit  into  the  wilderness,"  that  is,  not  by  the  evil 
spirit  but  by  the  spirit  of  God,  by  the  suggestions  and 
by  the  impulse  of  the  Holy  Ghost,  of  whose  divine  in- 
fluences he  was  then  full.  For  the  time  when  this 
happened  was  immediately  after  his  baptism,  which  is 
related-  in  the  conclusion  of  the  preceding  chapter. — 
We  are  there  informed  that  Jesus  when  he  vras  bapti- 
zed went  up  straightway  out  of  the  water,  and  lo  the 
heavens  were  opened,  and  he  saw  the  spirit  of  God  de- 
scending like  a  dove,  and  lighting  upon  him.  Andlo  a 
voice  from  heaven  saying.  This  is  my  beloved  son,  in 
whom  I  am  well  pleased.  |  Then  ( it  immediately  follows) 

•  It  is  an  ingenins  observation  of  a  leamed  fi-!end  of  mine,  that  the  temp- 
tation of  Christ  in  the  wilderness  bears  an  evident  analogy  to  the  trial  of  Ad- 
am in  Paradise,  and  elucidates  the  nature  of  that  n-ial  in  which  the  tempter 
prevailed  and  man  fell.  The  second  Adam,  who  undertook  the  cause  of  fall, 
en  men,  was  subjected  to  tem})tation  by  the  same  ajjcstate  spirit.  Herein  the 
tempter  failed,  and  the  second  Adam  in  consequence  became  the  restorer  of 
the  iarlen  race  of  the  first.  St.  Paul  in  moi-e  places  than  one,  points  oiit  the 
resemblance  between  the  first  Adani  and  the  second,  and  the  temptation  in 
the.  wilderness  exhibits  a  most  interesting  transaction,  Vvhere  the  second  Ad- 
2^n  was  actually  placed  in  a  situation  very  similar  to  that  of  the  first.  The 
secrets  of  the  Most  High  are  unfathomable  to  short-sighted  mortals;  but  it 
would  appear  from  what  may  be  humbly  learnt  and  infen-ed  from  this  trans- 
action, that  our  blessed  Lord's  tem.ptation  by  Satan  was  a  necessary  part  in 
riv&divine  economy  towards  accomplisljing  the  redempiion  of  mankind, 
t  Matth.  iii.  16,  17. 


LECTURE  IV.  m 

was  Jesus  led  up  of  the  spirit  into  the  wilderness  to  be 
tempted  ofthe  devil.  In  that  moment  of  exaltation  when 
he  was  acknowledged  by  a  voice  from  heaven  to  be  the 
Son  of  God,  and  when  the  spirit  of  God  had  taken  full  pos- 
session of  his  soul,  then  it  was  that  Jesus  went  forth  un- 
der the.  guidance  of  that  spirit  in  full  confidence  of  his 
divine  power  into  the  wilderness,  to  encounter  the 
prince  of  this  world,  A  plain  proof  that  this  contest 
was  a  preconcerted  design,  a  measure  approved  by  hea- 
ven, and  subservient  to  the  grand  design^  in  which  our 
Saviour  was  engaged  of  rescuing  mankind  from  the  do- 
minion of  Satan. 

The  place  into  which  our  blessed  Lord  was  thus  led 
was  the  wilderness,  probably  the  great  iviiderness  near 
the  river  Jordon,  in  which  Jesus  was  baptized,  and  soon 
afterwards  tempted.  This  wilderness  is  thus  described 
by  a  traveller  of  great  credit  and  veracity,  who  had 
himself  seen  it.  "  In  a  few  hours  (says  this  writer)  we 
arrived  at  the  mountainous  desert,  in  which  our  Sav- 
iour was  led  by  the  spirit  to  be  tempted  by  the  devil. 
It  is  a  most  miserable  dry  barren  place,  consisting  of 
high  rocky  mountains,  so  torn  and  disordered  as  if  the 
earth  had  suffered  some  great  convulsion,  in  which  its 
very  bowels  had  been  turned  outward.  On  the  left 
hand,  looking  down  into  a  deep  valley,  as  we  passed 
along  we  saw  some  ruins  of  small  cells  and  cottages, 
which  we  were  told  were  formerly  the  habitations  of 
hermits  retiring  hither  for  penance  and  mortification ; 
and  certainly  there  could  not  be  found  in  the  whole 
earth  a  more  comfortless  and  abandoned  place  for  that 
purpose.  On  descending  from  these  hills  of  desola- 
tion into  the  plain,  we  soon  came  to  the  foot  of  Mount 
Quarrantania,  which  they  say  is  the  mountain  from 
whence  the  devil  tempted  our  Saviour  with  that  vision- 
ary scene  of  all  the  kingdoms  and  gloriesof  this  world. 
It  is,  as  St.  Matthew  calls  it,  an  exceed'mg  high  moun- 
tain^ and  in  its  ascent  difficult  and  dangerous.  It  has 
a  small  chappel  at  the  top,  and  another  about  half  way 
up,  on  a  prominent  part  of  a  rock.  Near  this  latter  are 
several  caves  and  holes  in  the  sides  of  the  mountain, 


60  LECTURE  IV. 

made  use  of  anciently  by  hermits,  and  by  some  at  this 
day  for  places  to  keep  their  Lent  in,  in  imitation  of  that 
of  our  blessed  Saviour."* 

This  was  a  theatre  perfectly  proper  for  the  prince  of 
the  fallen  angels  to  act  his  part  upon,  and  perfectly  well 
suited  to  his  dark  malignant  purposes. 

Here  then  after  our  Saviour  (as  Moses  and  Elijah 
had  done  before  him)  had  endured  a  long  abstinence 
from  food,  the  devil  abruptly  and  artfully  assailed  him 
with  a  temptation  well  calculated  to  produce  a  power- 
ful effect  on  a  person  faint  and  worn  out  with  fasting, 
*'  If  thou  be  the  Son  of  God,  command  that  these 
stones  be  made  bread."  But  our  saviour  repelled  this 
insidious  advice  by  quoting  the  words  of  Moses  to  the 
Israelites  in  the  wilderness,  *'  Man  shall  not  live  by 
bread  alone,  but  by  every  word  that  proceedeth  out  of 
the  mouth  of  God." t  That  is,  he  that  brought  me 
into  this  wilderness,  and  subjected  me  to  these  trials, 
can  support  me  under  the  pressure  of  hunger,  by  a  va^ 
riety  of  means,  besides  the  common  one  of  bread,  just 
as  he  fed  the  Israelites  in  the  wilderness  with  manna, 
with  food  from  heaven,  I  will  therefore  rather  choose 
to  rely  on  his  gracious  providence  for  my  support  in 
this  exigency,  than  work  a  miracle  myself  for  the  sup^ 
ply  of  my  wants. 

This  answer  was  perfectly  conformable  to  the  princi-. 
pie  on  which  our  Lord  acted  throughout  the  whole  of 
his  ministry.  All  his  miracles  were  wrought  for  the 
benefit  of  others,  not  one  for  his  own  gratification. — 
Though  he  endured  hunger  and  thirst,  and  indigence 
and  fiitigue,  and  all  the  other  evils  of  a  laborious  and  an 
itinerant  life,  yet  he  never  once  relieved  himself  from 
any  of  these  inconveniences,  or  procured  a  single  com-r 
fort  to  himself  by  the  working  of  miracles.  These  were 
all  appropriated  to  the  grand  object  of  proving  the  truth 
of  his  religion  and  the  reality  of  his  divine  mission,  and 
he  never  applied  them  to  any  other  purpose.  And  in 
this,  as  in  all  other  cases,  he  acted  with  the  most  per- 
feqt  wisdom ;  for  had  he  always  or  often  delivered 

*  Ma,un4rell.         t  Deut.  viii.  3.    Matth.  iv.  4. 


LECTURE  IV.  61 

himself  from  the  sufferings  and  the  distresses  incident 
to  human  nature  by  the  exertions  of  his  miraculous 
powers,  the  benefit  of  his  example  would  have  been  in 
a  great  measure  lost  to  mankind,  and  it  would  have 
been  of  little  use  to  us,  that  he  vjas  in  all  things  tempted 
like  as  we  are^^  because  he  would  have  been  support- 
ed and  succoured  as  we  cannot  expect  to  be. 

Having  thus  failed  to  work  upon  one  of  the  strongest 
of  the  sensual  appetites,  hunger^  the  tempter's  next  ap- 
plication was  to  a  different  passion,  but  one  which,  in 
some  minds,  is  extremely  pow-erful,  and  often  leads  to 
great  folly  and  guilt,  1  mean  vanity  and  self-importance, 
*'  He  taketh  our  Lord  into  the  holy  city,  and  setteth 
him  on  a  pinnacle  of  the  temple,  and  saith  unto  him,  if 
thou  be  the  Son  of  God  cast  thyself  down;  for  it  is 
written,  he  shall  give  his  angels  charge  concerning 
thee,  and  in  their  hands  they  will  bear  thee  up,  lest  at 
any  time  thou  dash  thy  foot  against  a  stone. t 

The  place  where  our  Saviour  now  stood  w^as  on  a 
pinnacle,  or  rather  on  a  wing  of  the  magnificent  temple 
of  Jerusalem,  from  w^hence  there  was  a  view  of  the  vast 
concourse  of  people  who  were  worshipping  in  the  area 
below.  In  this  situation  the  seducer  flattered  himself 
that  our  Saviour,  indignant  at  the  doubts  which  he 
artfully  expressed  of  his  being  the  Son  of  God,  would 
be  eager  to  give  him  and  all  the  multitude  that  beheld 
them  a  most  convincing  proof  that  he  was  so,  by  cas- 
ting himself  from  the  height  on  which  he  stood  into  the 
court  below,  accompanied  all  the  way  as  he  descended 
by  an  illustrious  host  of  angels,  anxiously  guarding  his 
person  from  all  danger,  and  plainly  manifesting  by  their 
solicitude  to  protect  and  to  preserve  him,  that  they  had 
a  most  invaluable  treasure  committed  to  their  care,  and 
that  he  was  in  truth  the  beloved  Son  of  God,  the  pecul- 
iar favourite  of  heaven. 

To  a  vain- glorious  mind  nothing  could  have  been 
more  gr^^tifying,  more  flattering,  than  such  a  proposal 
as  this;  more  especially  as  so  magnificent  a  spectacle 
in  the  sight  of  all  the  Jews  would  probably  have  indue- 

*  Het).  iv.  15.  \  Matth.  iv.  5, 6, 


62  LECTURE  IV. 

ed  tliem  to  receive  him  as  their  Messiah,  whom  it  is 
well  known  they  expected  to  descend  visibly  from  hea- 
ven in  some  such  triumphant  manner  as  this. 

Bat  on  the  humble  mind  of  Jesus  all  this  had  no  ef- 
fect. To  him  who  never  affected  parade  or  shcv/,  who 
never  courted  admiration  or  applause,  vvho  kept  him- 
self as  quiet  and  as  retired  as  the  naiure  of  his  mission 
would  allow,  and  frequently  withdrew  from  the  multi- 
tudes that  fiocked  around  him,  to  deserts  and  to  moun- 
tains, to  him  this  temptation  carried  no  force ;  his  an- 
swer was,  "  Thou  shalt  not  tempt  the  Lord  thy  God ;" 
thou  shalt  not  rush  into  unnecessary  danger  in  order  to 
tempt  God,  in  order  to  t7y  whether  he  will  interpose  to 
save  thee  in  a  miraculous  manner;  much  less  ought  this 
to  be  done  as  now  proposed  for  the  purposes  of  vanity 
and  ostentation. 

The  next  temptation  is  thus  described  by  St.  Mat- 
thew : 

"  Again  the  devil  taketh  him  up  into  an  exceeding 
high  mountaiJij  and  sheweth  him  ail  the  kingdoms  of 
the  world  and  the  glory  of  them ;  and  saith  unto  him, 
all  these  things  will  I  give  thee,  if  thou  wilt  fall  down 
and  worship  me."* 

It  has  been  thought  an  insuperable  difficulty  to  con- 
ceive how  Satan  could  from  any  mountain  however  ele- 
vated, shew  to  our  Saviour  all  the  kingdoms  of  the 
earth  and  tlie  glory  of  them.  And  even  they  who  de- 
fend the  literal  sense  of  the  transaction  in  general,  yet 
have  recourse  to  a  visionary  representation  in  this  par- 
ticular instance.  Bat  there  seems  to  me  no  necessity 
for  calling  in  the  help  of  a  vision  even  here.  The  Evan- 
gelist describes  the  mountain  on  which  Christ  was  plac- 
ed as  an  exceeding  high  one  ;  and  the  traveller-j-  to  whom 
I  before  referred,  describes  it  in  the  same  terms. — ' 
From  thence  of  course  there  must  have  been  a  very 
extensive  view;  and  accordingly  another  writer,  the 
Abbe  Mariti,  in  his  travels  through  Cyprus,  (kc.  speak- 
ing of  this  mountain,  says,  "  Here  we  enjoyed  the 
Kiost  beautiful  prospect  imaginable.     This  part  of  the 

*  Mattl;.  iy.  g,  9.  .    f  Maundreil^ 


LECTURE  IV.  es 

fountain  overlooks  the  mountains  of  Arabia,  the  coun- 
try of  Gilead,  the  country  of  the  Ammonites,  the  plains 
of  Moab,  the  plain  of  Jerieo,  the  river  Jordan,  and 
the  whole  extent  of  the  Dead  sea."  These  various  do- 
mains the  tempter  might  shew  to  our  Lord  distinctly, 
and  might  also  at  the  same  time.  poi?it  out  (for  so  the 
original  word  deiknumi  sometimes  signifies)  and  direct 
our  Lord's  eye  towards  several  other  regions  that  lay 
beyond  them,  which  might  comprehend  all  the  princi- 
pal kingdoms  of  the  eastern  world.  And  he  might 
then  properly  enough  say,  "ail  these  kingdoms  which 
you  now  see,  or  towards  which  I  now  point,  vvill  I  give 
thee,  if  thou  wilt  fall  down  and  worship  me."  This 
explanation  appears  to  me  an  easy  and  a  natural  one.— - 
But  if  others  think  differently,  it  is  sufficient  to  say,  that 
this  particular  incident  is  not  more  extraordinary  than 
almost  every  other  part  of  this  very  singular  transaction  j 
throughout  the  whole  of  which  the  devil  appears  to  have 
been  permitted  to  exercise  a  power  far  beyond  v.'hat 
naturally  belonged  to  him. 

But  whatever  we  may  decide  on  this  point,  the  na- 
ture and  magnitude  of  the  temptation  are  evident.  It 
is  no  less  than  an  offer  of  kingdoms,  with  all  their  glo- 
ry; all  the  honours,  power,  rank,  wealth,  grandeur, 
and  magnificence,  that  this  world  has  to  give.  But  all 
these  put  together  could  not  for  one  moment  shake 
the  firm  mind  of  our  divine  Master,  or  seduce  him 
from  the  duty  he  owed  to  God.  He  rejected  with  ab- 
horrence the  impious  proposition  made  to  him,  and  an- 
swered with  a  proper  indignation,  in  the  Viords  of  scrip- 
ture, "  Get  thee  hence,  Satan;:  for  it  is  written,  thou 
shait  worship  the  Lord  thy  God,  and  him  only  shall 
thou  serve."*  Upon  this  v^e  are  told  that  the  devil 
left  him,  and  that  angels  came  and  ministered  unto 
him. 

Thus  ended  this  memorable  scene  of  Christ's  temp- 
tation in  the  wilderness.  The  reasons  of  it  respecting 
0ur  Lord  have  been  already  explained;  the  instruc- 
tions it  furnishes  to  ourselves  arc  principally  these  v 

»  Matth.  iv   10,  11 »  , 


m  LECTURE  IV. 

1.  It  teaches  us,  that  even  the  best  of  men  may 
sometimes  be  permitted  to  fall  into  great  temptations, 
for  we  see  that  our  blessed  Lord  himself  was  exposed 
to  the  severest;  They  are  not  therefore  to  be  consid- 
ered as  marks  of  God's  displeasure  or  desertion  of  us, 
but  only  as  trials  of  our  virtue ;  as  means  of  proving 
(as  Moses  tells  the  Israelites)  what  is  in  our  hearts, 
whedier  we  will  keep  God's  commandments  or  no;* 
as  opportunities  graciously  afforded  us  to  demonstrate 
our  sincerity,  our  fortitude,  our  integrity,  our  unsha- 
ken allegiance  and  fidelity  to  the  great  Ruler  of  the 
world. 

2.  Whenever  we  are  thus  brought  into  temptation, 
we  have  every  reason  to  hope  for  the  divine  assistance 
to  extricate  us  from  danger.  We  have  the  example  of 
our  blessed  Lord  to  encourage  us.  We  see  the  great 
Captain  of  our  salvation  assaulted  by  all  the  art  and  all 
the  power  of  Satan,  and  yet  rising  superior  to  all  his  ef- 
forts. We  see  him  going  before  us  in  the  paths  of  vir- 
tue and  of  glory,  and  calling  upon  us  to  follow  him. — 
Though  he  was  led  by  the  spirit  of  God  himself  into 
the  wilderness  in  order  to  be  tempted,  yet  the  same  di- 
vine spirit  accomxpanied  and  supported  him  throughout 
the  whole  of  his  bitter  conflict,  and  enabled  him  to  tri- 
limph  over  his  infernal  adversary.  To  the  same  hea- 
venly spirit  we  also  may  look  for  deliverance.  If  we 
implore  God  in  fervent  prayer  to  send  him  to  us,  he 
will  assuredly  grant  our  petition.  He  will  not  sufier 
us  to  be  tempted  above  what  we  are  able,  but  will  with 
the  temptation  also  make  a  way  to  escape  (when  we 
ourselves  cannot ^«^  one)  that  we  may  be  able  to  bear 
itf 

3.  We  may  learn  from  the  conduct  of  our  Lord  un- 
der this  great  trial,  that  when  temptations  assail  us  we 
are  not  to  parley  or  to  reason  with  them,  to  hesitate  and 
deliberate  whether  we  shall  give  way  to  them  or  not, 
but  must  at  once  repel  them  with  firmness  and  with  vi- 
gour, and  oppose  to  the  dictates  of  our  passions  the 
plain  and  positive  commands  of  God  in  his  holy  word. 

*  Deut.  viii.  2.  ]  1  Ccr.  x.  13. 


X.ECTURE  IV.  «£ 

We  must  say  resolutely  to  the  tempter,  as  our  Lord 
did,  "  Get  thee  hence  Satan,"*  and  he  will  instantly 
flee  from  us  as  he  did  from  him. 

4.  It  is  a  most  solid  consolation  to  us  under  such 
contests  as  these,  that  if  we  honestly  exert  our  utmost 
efforts  to  vanquish  the  enemies  of  our  salvation,  most 
humbly  and  devoutly  soliciting  at  the  same  time  the 
influences  of  divine  grace  to  aid  our  weak  endeavours, 
the  unavoidable  errors  and  imperfections  of  our  nature 
will  not  be  ascribed  to  us,  nor  will  God  be  extreme  to 
mark  every  thing  that  is  done  amiss;  for  we  shall  not 
be  judged  by  one  who  has  no  feeling  of  our  infirmities, 
but  by  one  who  knows  and  who  pities  them,  who  was 
himself  in  all  things  tempted  like  as  we  are,  yet  without 
sin,t  and  who  will  therefore  make  all  due  allowances 
for  our  involuntary  failings,  though  none  for  our  wilful 
transgressions. 

5.  And  lastly,  in  the  various  allurements  presented 
to  our  Lord,  we  see  but  too  faithful  a  picture  of  those 
we  are  to  expect  ourselves  in  our  progress  through  life. 
Our  Lord's  temptations  were,  as  we  have  seen,  sensual 
gratifications,  incitements  to  vanity  and  ostentation, 
and  the  charms  of  wealth,  power,  rank,  and  splendour. 
All  these  will  in  the  different  stages  of  our  existence 
successively  rise  up  to  seduce  us,  to  oppose  our  pro- 
gress to  heaven,  and  bring  us  into  captivity  to  sin  and 
misery.  Pleasure,  interest,  business,  honour,  glory, 
fame,  all  the  follies  and  all  the  corruptions  of  the  world, 
will  each  in  their  turn  assault  our  feeble  nature;  and 
through  these  we  must  manfully  fight  our  way  to  the 
great  end  we  have  in  view.  But  the  difficulty,  and  tlie 
pain  of  this  contest  will  be  considerably  lessened  by  a 
resolute  and  vigorous  exertion  of  our  powers  and  our 
resources  at  our  first  setting  out  in  life.  It  was  imme- 
diately after  his  baptism,  and  at  the  very  beginning  of 
his  ministry,  thi\t  our  Lord  was  exposed  to  all  the  power 
and  all  the  artiiices  of  the  devil,  and  completely  tri- 
umphing over  both,  effectually  secured  himself  from 
all  future  attempts  of  that  implacable  enemy.     In  the 

*  Matth.  iv.  10,  t  Heb.  iv.  15^ 

9 


#  tiCTURE  IV. 

^kme  fhaniftir  it  is  on  our  first  setting  out  in  life,  tliat 
we  are  to  look  for  the  most  violent  assaults  from  our 
passions  within,  and  from  the  world  and  the  prince  of  it 
without,  and  if  we  strenuously  resist  those  enemies  of 
tmr  salvation  that  present  themselves  to  us  at  that  most 
critical  and  dangerous  period,  all  the  rest  that  follow  in 
TOur  maturer  age  will  be  an  easy  conquest.  On  him 
who  in  the  beginning  of  life  has  preserved  himself  un- 
spotted from  the  worlds  all  its  subsequent  attractions 
and  a:llurements,  all  its  magnificence,  wealth,  and  splen- 
dour, will  make  little  or  no  impression.  A  mind  that 
has  been  leng  habituated  to  discipline  and  self-go- 
vernment amidst  far  more  powerful  temptations,  will 
have  nothing  to  apprehend  from  such  assailants  as  these. 
But  after  all,  our  great  security  is  assistance  from  above,, 
which  will  never  be  denied  to  those  who  fervently  apply 
for  it.  And  with  the  power  of  divine  grace  to  support 
US,  with  tile  example  of  our  Lord  in  the  wilderness  to 
smimate  us.,  and  an  eternity  of  happiness  to  reward  us, 
what  is  there  that  can  shake  our  constancy  or  corrupt 
tour  fidelity  ? 

Set  yourselves  then  without  delay  to  acquire  an  early 
habit  of  strict  self-government,  and  an  early  intercourse 
with  your  lieavenly  Protector  and  Comforter.  Let  it  be 
your  first  care  to  establish  the  sovereignty  of  reason  and 
the  empire  of  grace  over  your  soul,  and  you  will  soon 
iind  it  no  difficulty  to  repel  the  most  powerful  tempta- 
tions. '^  Watch  ye,  standfast  in  the  faith  J  quit  your- 
selves like  men;^  be  strong,"*  be  resolute,  be  patient^ 
look  frequently  up  to  the  prize  that  is  set  before  you, 
lest  you  be  weary  and  faint  in  your  minds.  Consider 
that  every  pleasure  you  sacrifice  to  your  duty  here,  wilj 
Ixe  placed  to  your  credit  and  increase  your  happiness 
.hereafter.  The  conflict  with  your  passions  will  grow 
"less  irksome  every  day.  A  few  years  (with  some  of 
you  perhaps  a  iiery  few)  will  put  an  entire  end  to  it ; 
'and  you  will  then,  to  your  unspeakable  comfort,  be 
■^epabled  to  cry  out  with  St  Paul,  "  I  have  fought  a 

?'*^  »  1  Ccr.  xvi.l3. 


LECTURE  y.  ©t, 

good  figiit,  I  have  finished  my  course,  I  have  kept  the 
feith.  Henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  righteous  judge, 
shall  give  me  in  that  day."* 

*  2  Tim.  iv.  7,  8. 


■-l-^!^^^gg®g>e^fttSi!U»* 


LECTURE  V. 


MATTHEW  iv.— LATTER  part. 


THE  former  part  of  the  fourth  chapter  of  St.  Mat- 
thew, which  contains  the  history  of  our  Saviour's  temp- 
tation, having  been  explained  to  you  in  the  preceding 
Lecture,  I  shall  now  proceed  to  the  latter  part  of  the 
chapter,  in  which  an  account  is  given  of  the  first  open- 
ing of  our  blessed  Lord's  ministry,  by  his  preaching, 
by  his  chsooing  a  few  companions  to  attend  him,  and  by 
his  beginning  to  work  miracles ;  all  which  things  are 
stated  very  briefly,  without  any  attempt  to  expatiate  on 
the  importance  and  magnitude  of  the  subject,  which 
was  nevertheless  the  noblest  and  most  interesting  that 
is  to  be  found  in  history ;  an  enterprize  the  most  stu- 
pendous and  astonishing  that  ever  before  entered  into 
the  mind  of  man,  nothing  less  than  the  conversion  of  a 
whole  world  from  wickedness  and  idolatry  to  virtue  and 
true  religion. 

On  this  vast  undertaking  our  Lord  now  entered ;  and 
we  are  informed  by  St.  Matthew,  in  the  17th  verse  of 
this  chapter,  in  what  manner  he  first  announced  him- 
self and  his  religion  to  the  world.  His  first  address  to 
the  people  was  similar  to  that  of  the  Baptist,  Repent  ye ^ 
for  the  kingdom  of  Heaven  is  at  hand.  The  very  first 
qualification  he  required  of  those  who  aspired  to  be  his 
disciples  was  repentance^  a  sincere  contrition  for  all  past 
offences,  and  a  resolution  to  renounce  in  fnture  every 


68  LECTURE  V. 

species  of  sin;  for  sin,  he  well  knew  would  be  the 
grand  obstacle  to  the  reception  of  his  Gospel. 

What  a  noble  idea  does  this  present  to  us  of  the  dig- 
nity and  sanctity  of  our  divine  religion  1  It  cannot  even 
be  approached  by  the  unhallowed  and  the  profane.  Be- 
fore they  can  be  admitted  even  into  the  outward  courts 
of  its  sanctuary,  they  must  leave  their  corrupt  appetite 
and  their  sinful  practices  behind  them.  "  Put  off  thy 
shoes  from  off  thy  feet,"  said  God  to  Moses  from  the 
burning  bush,  *'  for  the  place  whereon  thou  standest  is 
holy  ground.''''^  Put  off  all  thy  vicious  habits,  says 
Christ  to  every  one  that  aspires  to  be  his  disciple,  for 
the  religion  thou  art  to  embrace  is  a  holy  religion,  and 
the  God  thou  art  to  serve  is  of  purer  eyes  than  to  be- 
hold evil,  and  cannot  even  look  upon  iniquity.  In  some 
of  the  ancient  sects  of  philosophy,  before  any  one  could 
be  admitted  into  their  schools,  or  initiated  in  their  mys- 
teries, he  was  obliged  to  undergo  a  certain  course  of 
preparation,  a  certain  term  of  trial  and  probation,  which 
however  consisted  of  little  more  than  a  few  supersti- 
tious ceremonies,  or  some  acts  of  external  discipline 
and  purification.  But  the  preparation  for  receiving  the 
Christian  religion  is  the  prepartion  of  the  heart.  The 
discipline  required  for  a  participation  of  its  privileges, 
is  the  mortification  of  sin,  the  sacrifice  of  every  guilty 
propensity  and  desire. 

This  sacrifice  however  the  great  founder  of  our  reli- 
gion did  not  require  for  nothing.  He  promised  his 
followers  a  recompence  infinitely  beyond  the  indulgen- 
ces they  were  to  renounce ;  he  promised  them  a  place 
in  his  KINGDOM,  a  kingdom  of  which  he  was  the  sove- 
reign ;  a  kingdom  of  righteousness  here,  and  of  glory 
hereafter^  Repent  ye ^  for  the  kingdom  of  hea'oen  is  at 
hand.\ 

He  then  proceeds  to  select  and  associate  to  himself  a 
certain  number  of  persons,  who  were  to  be  his  assist- 
ants and  coadjutors  in  the  establishment  and  the  admi- 
nistration of  his  heavenly  kingdom. 

*  Exod.  iii.  5.  f  Matth.  iv.  17. 


LECTURE  V.  69 

And  here  it  was  natural  to  expect,  that  in  making 
this  choice  he  should  look  to  men  of  influence,  autho- 
rity, and  weight ;  that  being  himself  destitute  of  all  the 
advantages  of  rank,  power,  wealth,  and  learning,  he 
should  endeavour  to  compensate  for  those  defects  in 
his  own  person  by  the  contrary  qualities  of  his  asso- 
ciates, by  connecting  himself  with  some  of  the  most 
powerful,  most  opulent,  most  learned,  and  most  elo- 
quent men  of  his  time. 

And  this  most  undoubtedly  would  have  been  his 
mode  of  proceeding,  had  his  object  been  to  establish 
his  religion  by  mere  human  means,  by  influence  or  by 
force,  by  the  charms  of  eloquence,  by  the  powers  of 
reason,  by  the  example,  by  the  authority,  by  the  fa- 
shion of  the  great.  But  these  were  not  the  instruments 
which  Christ  meant  to  make  use  of.  He  meant  to 
show  that  he  was  abonie  them  all ;  that  he  had  far  other 
resources,  far  different  auxiliaries,  to  call  in  to  his  sup- 
port, in  comparison  of  which  all  the  wealth  and  magnifi- 
cence, and  power  and  wisdom  of  the  world,  were  trivi- 
al and  contemptible  things.  We  find  therefore  that 
not  the  wise,  not  the  mighty,  not  the  noble  were  called* 
to  co-operate  with  him ;  but  men  of  the  meanest  birth, 
of  the  lowest  occupations,  of  the  humblest  talents,  and 
most  uncultivated  minds.  "  As  he  was  walking  by 
the  sea  of  Galilee,  St.  Matthew  tells  us,  he  saw  two 
brethren,  Simon  called  Peter,  and  Andrew  his  brother, 
casting  a  net  into  the  sea,  for  they  were  fishers.  And 
he  saith  unto  them,  follow  me,  and  I  will  make  you 
fishers  oi  men;  and  they  straightway  left  their  nets  (that 
is  in  fact  all  their  subsistence,  all  the  little  property 
they  had  in  the  world)  and  followed  him.  And  going 
from  thence  he  saw  other  two  brethren,  James  the  son 
of  Zebudee  and  John  his  brother,  in  a  ship  with  Zebu- 
dee  their  father  mending  their  nets  ;  and  he  called  them, 
and  they  immediately  left  the  ship,  and  their  father,  and 
followed  him."t  These  were  the  men  whom  he  se- 
lected for  his  companions  and  assistants.  These  fish- 
ermen of  Galilee  were  to  be,  under  him,  the  instru- 

♦  1  Cor.  i.  25.  t  Matth.  iv.  18—22. 


?d  LECTURE  Vi 

tnents  of  over-throwing  the  stupendous  and  magnifi- 
cent  systern  of  paganism  and  idalatry  throughout  the 
world,  and  producing  the  greatest  change,  the  most 
general  and  most  important  revolution  in  principles,  in 
morals,  and  in  religion,  that  ever  took  place  on  this 
globe.  For  this  astonishing  work,  these  simple,  illite- 
rate, humble  men,  were  singled  out  by  our  Lord.  He 
chose,  as  the  apostle  expresses  it,  "  the  foolish  things 
of  the  world  to  confound  the  wise,  and  the  weak  things 
of  the  world  to  confound  the  things  which  are  migh- 
ty ;*  that  his  religion  might  not  be  established  by  the 
enticing  words  of  man's  wisdom,  but  by  demonstration 
of  the  spirit  and  of  power ;  that  our  faith  should  not 
stand  in  the  wisdom  of  men,  but  ^in  the  power  of 
God."f 

Such  were  the  associates  chosen  by  him,  who  w^as 
the  delegate  of  heaven,  and  whose  help  was  from  above. 
We  may  expect  therefore  that  an  impostor,  who  meant 
to  rely  on  human  means  for  success,  would  take  a  di- 
rectly contrary  course.  And  this  we  find  in  fact  to  be 
the  case.  Who  were  the  companions  and  assistants 
selected  by  the  grand  impostor  Mahomet  ?  They  were 
men  of  the  most  weight  and  authority,  and  rank  and  in- 
fluence, among  his  countrymen.  The  reason  is  obvi- 
ous ;  he  wanted  such  supports  ;  Christ  did  not ;  and 
hence  the  marked  difference  of  their  conduct  in  this  in- 
stance. It  is  the  natural  difference  between  truth  and 
imposture.  That  the  power  of  God  and  not  of  man 
was  the  foundation  on  which  our  Lord  meant  to  erect 
his  new  system,  very  soon  appeared ;  for  the  next  thing 
we  hear  of  him  is,  that  he  "  went  about  all  Galilee 
teaching  in  their  synagogues,  and  preaching  the  gospel 
of  the  kingdom,  and  healing  sll  manner  of  sickness  and 
all  manner  of  disease  among  the  people.  "J 

Here  then  began  that  demonstration  of  the 
SPIRIT  AND  OF  POWER,  which  was  to  be  the  grand 
basis  of  his  new  kingdom,  the  great  evidence  of  his 
heavenly  mission.  It  is  indeed  probable  that  the  wis- 
dom and  the  authority  with  which  he  spake,  and  the 

«  1  Cor.  i.  27.  t  1  Cor.  ii.  4,  5.  \  Mattlj.  iv.  23. 


LECTURE  V.  71 

weight  and  importancte  of  the  doctrines  he  taught,  would 
of  themselves  make  a  deep  impression  on  the  minds  of 
his  hearers,   and  produce  him  some  followers.      But 
had  he  stopt  here,  \iad  he  given  his  new  disciples  noth- 
ing but  words,  their  zeal  and  attachment  to  him  would 
soon  have  abated,     t  or  it  was  natural  for  these  con- 
verts to  say  to  him,  "  You  have  called  upon  us  to  re- 
pent and  to  reform ;  you  have  commanded  us  to  re- 
nounce our  vices,  to  relinquish  our  favourite  pleasures 
and  pursuits,  to  give  up  the  world  and  its  enjoyments, 
and  to  take  up  our  cross  and  follow  you  ;  and  in  return 
for  this  you  promise  us  distinguished  happiness  and 
honour  in  your  spiritual  kingdom.     You  spake,  it  is 
true,  most  forcibly  to  our  consciences  and  to  our  hearts ; 
and  we  feel  strongly  disposed  to  obey  your  injunctions, 
and  to  credit  your  promises  ;  but  still  the  sacrifice  we 
are  required  to  make  is  as  a  great  one,  and  the  confiict 
we  have  to  go  through  is  a  bitter  one.     We  find  it  a 
most  painful  struggle  to  subdue  confirmed  habits,  and 
to  part  at  once  with  all  our  accustomed  pleasures  and 
indulgences.     Before  then  we  can  entirely  relinquish 
these,  and  make  a  complete   change  in  the  temper  of 
our  souls  and  the  conduct  of  our  lives,  we  must  have 
some  convincing  proof  that  you  have  a  right  to  require 
this  complaisance  at  our  hands  ;  that  what  you  enjoin 
us  is  in  reality  the  command  of  God  himself ;  that  you 
are  actually  sent  from  heaven,  and  commisioned  by 
him  to  teach  us  his  will,  and  to  instruct  us  in  our  duty  ; 
that  the  kmgdom  you  hold  out  to  us  in  another  world 
is  something  more  than  mere   imagination  :  that  yoo 
are  in  short  what  you  pretend  to  be,  the  Son  of  God  ; 
and  that  you  are  able  to  make  good  the  punishment  you 
denounce  against  sin,  and  the  rewards  you  promise  to 
virtue." 

Our  Lord  well  knew  that  this  sort  of  reasoning  must 
occur  to  every  man's  mind.  He  knew  that  it  was  high- 
ly proper  and  indispensably  necessaiy  to  give  some  ev- 
idence of  his  divine  commission,  to  do  something 
which  should  satisfy  the  Vi^orld  that  he  was  the  Son  of 
God,  and  the  delegate  of  heaven.     And  how  could  he 


72  LECTURE  V. 

do  this  so  effectually  as  by  perfonning  works  which  it 
utterly  exceeded  all  the  strength  and  ability  of  man  to 
accomplish,  and  which  nothing  less  than  the  hand  of 
God  himself  could  possibly  bring  to  pass  ;  In  other 
words,  the  proofs  he  gave  of  his  mission  were  those 
astonishing  miracles  which  are  recorded  in  the  Gospel, 
and  which  are  here  for  the  first  time  mentioned  by  St. 
Matthew  in  the  23d  verse  of  this  chapter  :  "  And  Jesus 
went  about  all  Galilee,  teaching  in  their  synagogues, 
and  preaching  the  gospel  of  the  kingdom,  and  healing 
all  manner  of  sickness  and  all  manner  of  disease  amona: 
the  people." 

This  then  is  the  primary,  the  fundamental  evidence 
of  his  divine  authority,  which  our  Lord  was  pleased  to 
give  to  his  followers.  His  first  application,  as  we  have 
seen,  was  (like  that  of  his  precursor,  John  the  Baptist) 
to  their  hearts  "  REPE^FT  ye,"  lay  aside  your  vices 
and  your  prejudices.  Till  this  was  done,  till  these 
grand  obstacles  to  the  admission  of  truth  were  removed, 
he  well  knew  that  all  he  could  say  and  all  he  could  do 
would  have  no  effect ;  they  would  not  be  moved  either 
by  his  exhortations  or  his  miracles,  "  they  would  not 
be  persuaded  though  one  rose  from  the  dead."*  And 
in  fact  we  find  that  several  of  the  pharisees,  men  aban- 
doned to  vice  and  wickedness,  did  actually  resist  the 
miracles  of  Christ,  and  the  resurrection  of  a  man  from 
the  grave  ;  they  ascribed  his  casting  out  devils  to  Beel- 
zebub ;  they  were  not  convinced  by  the  cure  of  the 
blind  man,  and  the  raising  of  Lazarus  from  the  dead, 
though  they  saw  them  both  before  their  eyes,  one  restor- 
ed to  sight,  the  other  to  life.  This  plainly  proves  how 
far  the  power  of  sin  and  of  prejudice  will  go  in  closing 
up  all  the  avenues  of  the  mind  against  conviction ; 
and  how  wisely  our  Saviour  acted  in  calling  upon  his 
hearers  to  repent,  before  he  offered  any  evidence  to  their 
understanding.  Bat  the  way  being  thus  cleared,  the 
evidence  was  then  procured,  and  the  effect  it  had  was 
such  as  might  be  expected  ;  for  St.  Matthew  tells  us, 
that  his  fame  v/eut  throughout  ail  Syria:  and  that  there 

*  Luke  xvi.  31. 


LECTl/RE  V.  YS 

followed  him  great  multitudes  of  peopte  from  Galilee* 
and  from  Decapolis,  and  from  Jerusalem,  and  from  Ju- 
dea,  and  from  beyond  Jordan;*  that  is,  from  every 
quarter  of  his  owii  country  and  the  adjoining  nations. 

And  indeed  it  can  be  no  wonder  that  such  multitudes 
were  convinced  and  converted  by  what  they  saw.  The 
Wonder  would  have  been  if  they  had  not.  To  those 
who  were  themselves  eye-witnesses  of  his  miracles* 
they  must  have  been  (except  in  a  few  instances  of  in- 
veterate depravity  of  heart)  irresistible  proofs  of  his  di- 
vine mission*  When  they  saw  him  give  eyes  to  the 
blind,  feet  to  the  lame,  health  to  the  sick,  and  even  life 
to  the  dead,  by  speaking  only  a  few  words,^  vi^hat  other 
conclusion  could  they  possibly  draw  than  that  which 
the  centufiondid,  truly  this,  was  the  Son  of  God.\  To 
us.  indeed  who  have  not  seen  these  mighty  works,  and 
who  live  at  the  distance  of  eighteen  hundred  years  from 
the  time  when  they  were  wrought,  the  force  of  this  evi- 
dence is  undoubtedly  less  than  it  was  to  an  eye-wit- 
tiess.  But  if  the  reality  of  these  miracles  is  proved  to 
us  by  sufficient  testimony,  by  testimony  such  as  no 
ingenuous  and  unprejudiced  mind  can  withstand,  they 
ought  still  to  produce  in  us  the  firmest  belief  of  the  di- 
vine power  of  him  who  wrought  them.J 

It  must  be  admitted  at  the  same  time,  that  these  mi- 
racles, being  facts  of  a  very  uncommon  and  very  extra- 
ordinary nature,  such  as  have  never  happened  in  our 
own  times,  and  but  very  seldom  even  in  former  times* 
they  require  a  much  stronger  degree  of  testimony  to 
support  them  than  common  historical  facts*  And  this 
degree  of  testimony  they  actually  have.  They  are  sup- 
ported by  a  body  of  evidence  fully  adequate  to  the  case  ; 
fully  competent  to  outweigh  all  the  disadvantages  ari- 
sing from  the  great  distance  and  the  astonishing  nature 
of  the  events  in  question. 

1.  In  the  first  place,  these  miracles  are  recorded  in 
four  different  histories,  written  very   near  the  time  of 

*  Mattli.  iv.  24,  25.  -f  Matth.  xxvii.  54. 

I  Mr.  Kume's  abstruse  and  sophistical  argument  against  miracles,  has  beea 
EGmpletely  refuted  by  Drs.  Adams,  Campbell,  and  Pale/. 

10 


7-i  ,  LECTURE  V. 

their  being  performed,  by  four  different  men,  Mat- 
thew, Mark,  Luke,  and  John;  two  of  whom  saw  tiiese 
miracles  with  their  own  eyes ;  the  other  two  had  their 
account  from  them  who  did  the  same ;  and  affirm,  that 
*'  they  had  2. perfect  knowledge  of  every  thing  they  re- 
late."* 

They  were  plain  artless  men,  without  the  least  ap- 
pearance of  enthusiasm  or  credulity  about  them,  and 
rather  slow  than  forward  to  believe  any  thing  extraor- 
dinary and  out  of  the  common  course  of  nature.  They 
•were  perfectly  competent  to  judge  of  plain  matters  of 
fact,  of  things  which  passed  before  their  eyes,  and  could 
certainly  tell,  without  the  least  possibility  of  being  mis- 
taken, whether  a  person  whom  they  knew  to  be  blind 
was  actually  restored  to  sight,  and  a  person  whom  they 
knew  to  be  dead  was  raised  to  life  again  by  a  few  words 
spoken  by  their  master.  They  were  men,  who,  from 
the  simplicity  of  their  manners,  were  not  at  all  likely  to 
invent  and  publish  falsehoods  of  so  extraordinary  a  na- 
ture -,  much  less  falsehoods  by  which  they  could  gain 
nothing,  and  did  in  fact  lose  every  thing.  There  is 
not  therefore,  from  the  peculiar  character  of  these  per- 
sons, the  least  ground  for  disbelieving  the  reality  of  any 
thing  they  relate.  Nor  is  there  any  reason  to  doubt 
whether  the  writings  we  now  have  under  their  names 
are  those  which  they  actually  wrote.  They  have  been- 
received  as  such  ever  since  they  were  published;  nor 
has  any  one  argument  been  yet  produced  against  their 
authenticity  which  has  not  been  repeatedly  and  effectu- 
ally confuted. 

2.  It  is  a  very  strong  circumstance  in  favour  of  our 
Saviour's  miracles,  that  they  were  related  by  contem- 
porary historians,  by  those  who  were  eye-witnesses  of 
them,  and  were  afterwards  acknowledged  to  be  true  by 
those  who  lived  nearest  to  the  times  in  which  they  were 
wrought ;  and  what  is  still  more  to  the  point,  by  many 
who  Yv-ere  hostile  to  the  Christian  religion.  Even  the 
emperor  Julian  himself,  that  most  bitter  adversary  of 
Christianity,  who  had  openly  apostatized  frpm  it  who 

L,uke  i.  3. 


I 


LECTURE  V.  IS 

professed  the  most  implacable  hatred  to  it,  who  em- 
ployed ail  his  ingenuity,  all  his  acuteness  and  learning, 
which  were  considerable,  in  combatting  the  truth  of  it, 
in  displaying  in  the  strongest  colours  every  objection 
he  could  raise  up  against  it ;  even  he  did  not  deny  the 
reality  of  our  Lord's  miracles.*  He  admitted  that  Jesus 
wrought  them,  but  contended  that  he  wrought  them  by 
the  power  of  magic. 

3.  Unless  we  admit  that  the  founder  of  our  religion 
did  actually  work  the  miracles  ascribed  to  him  by  his 
historians,  it  is  utterly  impossible  to  account  for  the 
success  and  establishment  of  his  religion.  It  could  not, 
in  short,  to  all  appearance,  have  been  established  by  any 
other  means. 

Consider  only  for  a  moment  what  the  apparent  condi- 
tion of  our  Lord  was,  when  he  first  announced  his  mis- 
sion among  the  Jews,  what  his  pretensions  and  what 
his  doctrines  were,  and  then  judge  what  kind  of  a  recep- 
tion he  must  have  met  with  among  the  Jews,  had  his 
preaching  been  accompanied  by  no  miracles.  A  young 
man  of  no  education,  born  in  an  obscure  village,  of  ob- 
scure parents,  without  any  of  those  very  brilliant  talents 
or  exterior  accomplishments  which  usually  captivate  the 
hearts  of  men ;  without  having  previously  written  or 
done  any  thing  that  should  excite  the  expectation,  or 
attract  the  attention  and  admiration  of  the  world,  offers 
himself  at  once  to  the  Jewish  nation,  not  merely  as  a 
preacher  of  morality,  but  as  a  teacher  sent  from  heaven; 
nay  what  is  more  as  the  Son  of  God  himself,  and  as  that 
great  deliverer,  the  Messiah  who  had  been  so  long  pre- 
dicted by  the  prophets,  and  was  then  so  anxiously  ex- 
pected, and  eagerly  looked  for  by  the  Jewdsh  people. 
He  called  upon  this  people  to  renounce  at  once  a  great 
part  of  the  religion  of  their  forefathers,  and  to  adopt 
that  which  he  proposed  to  them ;  to  relinquish  all  their 
fond  ideas  of  a  splendid,   a  victorious,  a   triumphant 

*  Julian  apud  Cyrillum,  L.  vi.  viii.  x.  Celsus  also  acknowledged  the  tviitli 
of  the  gospel  miracles  in  general,  but  ascribed  them  to  the  assistai^ce^  of  de- 
mons. "  The  Christians,  says  he,  seem  to  prevail,  daimonon  tinoii  ohomxisi 
kai  kataklesesi,  by  virtue  ot  the  names  and  the  invocation  of  certain  demons." 
Orig.  contra  Celsum,  ed.  Cantab.  1.  i.  p.  7".  '•    *    ■.      ' 


76  LECTURE  V. 

Messiah,  and  to  accept  in  his  room  a  despised,  a  perse- 
cuted, and  a  crucified  master:  he  required  them  to  give 
up  all  their  former  prejudices,  superstitions,  and  tradi- 
tions, all  their  favorite  rites  and  ceremonies,  and  what 
was  perhaps  still  dearer  to  them,  their  favorite  vices  and 
propensities,  their  hypocricy,  their  rapaciousness,  their 
voluptuousness.  Instead  of  exterior  forms  he  prescri- 
bed sanctity  of  manners ;  instead  of  washing  their  hands, 
and  making  clean  their  platters,  he  commanded  them  to 
purify^ their  hearts  and  reform  their  lives.  Instead  of 
indulging  in  ease  and  luxury,  he  called  upon  them  to 
take  up  their  cross  and  follow  him  through  sorrows 
and  sufferings;  to  pluck  out  a  right  eye,  and  to  cut  off 
a  right  arm ;  to  leave  father,  mother,  brethren,  and  sis^ 
lers,  for  his  name's  sake,  s.nd  the  gospel. 

What  now  shall  we  say  to  doctrines  such  as  these 
delivered  by  such  a  person  as  our  Lord  appeared  to  be? 
Is  it  probable,  is  it  possible  that  the  reputed  son  of  a 
poor  mechanic  could,  by  the  mere  force  of  argument  or 
persuasion,  induce  vast  numbers  of  his  countrymen  to 
embrace  opinions  and  practices  so  directly  opposite  to 
every  propensity  of  their  hearts,  to  every  sentiment  they 
had  imbibed,  every  principle  they  had  acted  upon  from 
their  earliest  years ;  Yet  the  fact  is,  that  he  did  prevail 
on  multitudes  to  do  so ;  and  therefore  he  must  have 
had  means  of  conviction  superior  to  all  human  elo-> 
quence  or  reasoning;  that  is,  he  must  have  convinced 
his  hearers  by  the  mnacles  he  wrought,  that  all  power 
in  heaven  and  in  earth  was  given  to  him,  and  that  eve- 
ry precept  he  delivered,  and  every  doctrine  he  taught, 
"was  the  voice  of  God  himself.  Without  this  it  is  ut- 
terly impossible  to  give  any  rational  account  of  his  suc- 
cess. 

In  order  to  set  this  argument  in  a  still  stronger  point 
of  view,  let  us  consider  what  the  effect  actually  was  in 
a  case  where  a  new  religion  was  proposed  without  any 
support  from  miracles.  That  same  impostor  Mahomet, 
to  whom  I  before  alluded,  began  his  mission  with  eve- 
ry advantage  that  could  arise  from  personal  figure,  from 
insinuating  manners,  from  a  commanding  eloquence, 


LECTURE  V.  rt 

frcwB'  an  ardent  enterprising  spirit,  from  considerable 
wealth,  and  from  powerful  connections.  Yet  with  all 
these  advantages,  and  with  every  artifice  and  every  dex- 
terous contrivance  to  recommend  his  new  religion  to 
his  countrymen,  in  the  space  of  three  years  he  made 
only  about  six  converts,  and  those  principally  of  liis 
own  family,  relations,  and  most  intimate  friends.  And 
his  progress  was  but  very  slow  for  nine  years  after  this, 
till  he  began  to  make  use  of  force;  and  then  his  victo- 
rious arms  not  his  arguments,  carried  his  religion  tri- 
umphantly over  almost  all  the  eastern  world. 

It  appears  therefore,  that  without  the  assistance  ei- 
ther of  miracles  or  of  the  sword,  no  religion  can  be 
propagated  with  such  rapidity,  and  to  such  an  extent, 
as  the  Christian  was,  both  during  our  Saviour's  life 
time,  and  afier  his  death.  For  there  is,  I  believe, 
no  instance  in  the  history  of  mankind  of  such  an  effect 
being  produced,  without  either  the  one  or  the  other. 
Now  of  force  we  know  that  Jesus  never  did  make  use  ; 
the  unuvoidable  consequence  is,  that  the  miracles  as- 
scribed  to  him  were  actually  wrought  by  him. 

4.  These  miracles  being  wrought  not  in  the  midst 
of  friends,  who  were  disposed  to  favour  them,  but  of 
most  bitter  and  determined  enemies,  whose  passions 
and  whose  prejudices  were  all  up  in  arms,  all  vigorous 
and  active  against  them  and  their  author,  we  may  rest 
assured  that  no  false  pretence  to  a  supernatural  power, 
no  frauds,  no  collusions,  no  impositions,  would  be  suf- 
fered to  pass  undetected  and  unexposed,  that  every 
single  miracle  would  be  most  critically  and  most  rigor- 
ously sifted  and  enquired  into,  and  no  art  left  unem- 
ployed to  destroy  their  credit  and  counteract  their  ef- 
fect. And  this  in  fact  we  find  to  be  the  case.. — Look 
into  the  ninth  chapter  of  St.  John,  and  you  will  see 
with  what  extreme  care  and  diligence,  w'ith  what  anx- 
let}'-  and  solicitude  the  pharisees  examined,  and  re-ex- 
amined, the  blind  man  that  was  restored  to  sight  by  our 
Saviour,  and  what  pains  they  took  to  persuade  him, 
and  to  make  him  say,  that  he  was  not  restored  to  sight 
by  Jesus, 


IS  LECTURE  V. 

"  They  brought,"  says  St.  John,  "  to  thepharisees 
him  that  aforetmie  was  blind  ;  and  the  pharisees  asked 
him  how  he  had  received  his  sight.  And  he  said  unto 
them,  Jesus  put  clay  upon  mine  eyes  and  I  washed, 
and  did  see.  A  plain  and  simple  and  honest  relation 
of  the  fact.  But  the  Jews,  not  content  with  this,  called- 
for  his  parents,  and  asked  them,  saying.  Is  this  your 
son  who  ye  say  was  born  blind  ?  How  then  doth  he 
now  see  ?  His  parents,  afraid  of  bringing  themselves 
into  danger,  very  discreetly  answered.  We  know  that 
this  is  our  son,  and  that  he  was  born  blind  ;  but  by  what 
means  he, now  seeth  we  know  not,  or  who  hath  opened 
his  eyes  we  know  not ;  he  is  of  age,  ask  him,  he  shall 
speak  for  himself.  They  then  called  the  man  again, 
and  said  to  him.  Give  God  the  praise,  we  know  that 
this  man  (meaning  Jesus)  is  a  sinner.  The  man's  an- 
swer is  admirable  :  Whether  he  be  a  sinner  or  no,  I 
know  not ;  but  this  I  know,  that  whereas  I  was  blind, 
now  I  see. — Since  the  world  began,  was  it  not  known 
that  any  man  opened  the  eyes  of  one  that  was  born 
blind.  If  this  man  were  not  of  God,  he  could  do 
nothing.  And  they  answered  him  and  said,  Thou 
wast  altogether  born  in  sin,  and  dost  thou  teach  us  ? 
And  they  cast  him  out."  A  very  efiectual  way  it 
must  be  confessed  of  confuting  a  miracle. 

The  whole  of  this  narrative  (from  which  I  have  only 
selected  a  few  of  the  most  striking  passages)  is  highly 
curious  and  instructive,  and  would  furnish  ample  mat- 
ter for  a  variety  of  very  important  remarks.  But 
the  only  use  I  mean  to  make  of  it  at  present,  is  to 
observe,  that  it  proves,  in  the  clearest  manner,  how 
very  much  awake  and  alive  the  Jews  were  to  every 
part  of  our  Saviour's  conduct.  It  shews  that  his  mir- 
acles were  presented  not  to  persons  prepossessed  and 
prejudiced  in  his  favour,  not  to  inattentive  or  negli- 
gent, or  credulous  spectators,  but  to  acute,  and  inqui- 
sitive, and  hostile  observers,  to  men  disposed  and  able 
to  detect  imposture  wherever  it  could  be  found.  And 
it  is  utterly  impossible  that  the  miracles  of  Christ  couid 
have  passed  the  fiery  ordeal  of  so  much  shrewdness 


LECTURE  V.  r» 

and  sagacity,  and  authority,  and  malignity  united,  if 
they  had  not  been  carried  through  it  by  the  irresistible 
force  of  truth,  and  of  that  divine  power  which  nothing 
could  resist. 

5.  The  miracles  of  our  Lord  were  not  merely  tran- 
sient acts,  beheld  at  the  moment  Math  astonishment, 
but  forgot  as  soon  as  over,  and  productive  of  no  im- 
portant consequences.     They  gave  birth  to  a  new  re- 
ligion, to  a  new  mode  of  worship,  to  several  new  and 
singular  institutions,  such  as  the  rite  of  baptism,  the 
sacrament  of  the  Lord's  supper,  the  appropriation  of 
iho.  first  day  of  the  week  to  sacred  purposes,  the  estab- 
lishment of  a  distinct  order  of  men  for  the  celebration- 
of  divine  offices,   and  other  things  of  the  same  nature. 
Now  this  religion  and  these  institutions  subsist  to  this- 
day^     And  as  the  books  of  the  New  Testament  affirm- 
that  this  religion  and  these  institutions  were  first  estab- 
lished, and  afterwards  made  their  way  by  the  power  ot 
miracles,  they  are  standing  testimiOnies  to  the  truth  and 
the  reality  of  those  miracles,  without  which  they  could 
never  have  taken  such  firm  and  deep  root  at  the  first, 
and  continued  unshaken  through  so  many  ages  to  the 
present  time.     The  magnitude  and  permanency  of  the 
superstructure  prove  that  it  could  not  have  had  a  less 
solid,  a  less  substantial  foundation. 

6.  And  lastly,  when  we  consider  the  great  sacrifices 
made  by  the  first  converts  to  Christianity,  particularly 
by  the  apostles  and  primitive  teachers  of  it ;  how  many 
deep-rooted  prejudices  and  favorite  opinions  they  gave 
up  to  it ;  what  a  total  change  it  produced  in  their  dis- 
position, their  temper,  their  manners,  their  princi- 
ples, their  habits,  and  the  whole  complexion  of  their 
lives ;  what  infinite  pains  they  took  to  propagate 
it ;  how  cheerfully  they  relinquished  for  this  purpose 
all  the  ease,  the  comfort,  the  conveniences,  the  pleas- 
ures, and  the  advantages  of  life;  and  instead  of  them 
embraced  labours,  hardships,  sufterings,  persecutions, 
torments,  and  death  itself;  v/e  cannot  rationally  suppose 
that  such  patience,  resignation,  fortitude,  magnanimi- 
ty, and  perseverance,  could  possibly  be  produced  by 


«0  LECTURE  Vr. 

any  less  powerful  cause  than  those  evidences  of  divine^ 
power  exhibited  in  the  miracles  of  Christ ;  which  de- 
monstrably proved  that  he  and  his  religion  had  a  divine 
original,  and  that  therefore  the  sufferings  tliey  under-, 
went  for  his  sake  in  the  present  life  would  be  amply  re- 
paid by  the  glorious  rewj^rds  reserved  for  them  here- 
after. 

When,  therefore,  we  put  together  all  these  conside- 
rations, they  can  leave  no  doubt  on  any  unprejudiced 
mind,  that  the  account  given  in  tliis  chapter  of  the  first 
commencement  of  our  Saviour's  ministry,  and  the  rea-^ 
sons  of  his  astonishing  success,  are  perfectly  accurate 
and  true ;  namely,  *'  that  he  went  about  all  Galilee,, 
teaching  in  the  synagogues,  and  preaching  the  gospel 
of  the  kingdom,  and  healing  all  manner  of  sickness^ 
and  all  manner  of  disease  among  the  people."  And 
our  conclusion  from  this  must  necessarily  be  the  same 
with  that  of  the  great  Jewish  rulers,  who,  with  a  lauda- 
ble anxiety  to  know  the  truth,  came  to  Jesus  by  night, 
and  addressed  him  in  these  words:  "  RuBbi,  we  ktiow 
that  thou  art  a  teacher  come  from  God:  for  no  man  can 
do  these  miracles  that  thou  doest,  except  God  be  with 
him.''''^ 

*  John  iii.  2. 


-       -"B'OgO^^O^et-^BeB. 


LECTURE  VI. 


MATTH.  Chap.  v. 


OUR  blessed  Lord  having  by  his  miracles  estab- 
lished  his  divine  authority,  and  acquired  of  course  a 
right  to  the  attention  of  his  hearers,  and  a  powerful  in- 
fluence over  their  minds,  proceeds  in  the  next  place  to 
explain  to  them  in  some  degree  the  nature  of  his  reli- 
gion, the  duties  it  enjoins,  and  the  dispositions  it  re- 
quires.    This  he  does  in  what  is  commonly  called  his 


LECTURE  VL  81 

feermoil  on  the  mount ;  which  is  a  discourse  of  conside- 
rable length,  being  extended  through  this  and  the  two  fal- 
lowing chapters ;  and  we  may  venture  to  say  it  contains 
a  greater  variety  of  new,  important,  and  excellent  moral 
precepts,  than  is  any  where  to  be  found  in  the  same 
compass.  At  the  same  time  it  does  not  pretend  to  give 
a  regular,  complete,  and  perfect  system  of  ethics,  or  to 
lay  down  rules  for  the  regulation  of  our  conduct  in 
every  possible  instance  that  can  arise.  This  would 
have  been  an  endless  task,  and  would  have  multiplied 
precepts  to  a  degree  that  would  in  a  great  measure  have 
defeated  their  utility  and  destroyed  their  effect.*  Our 
Lord  took  the  wiser  and  more  impressive  method  of 
tracing  out  to  us  only  the  great  outlines  of  our  duty, 
of  giving  us  general  principles  and  comprehensive 
rules,  which  we  may  ourselves  apply  to  particular  ca- 
ses, and  the  various  situations  in  which  we  may  be 
placed. 

He  begins  with  describing  those  dispositions  and  vir- 
tues which  mark  the  Christian  character,  in  which  the 
Gospel  peculiarly  delights,  but  which  the  world  despi- 
ses and  rejects. 

"  Blessed,  says  he,  are  the  poor  in  spirit,  for  theirs  is 
the  kingdom  of  God. 

Blessed  are  they  that  mourn,  for  they  shall  be  com- 
forted. 

Blessed  are  the  meek,  for  they  shall  inherit  the  earth. 

Blessed  are  they  which  do  hunger  and  thirst  after 
righteousness,  for  they  shall  be  filled. 

Blessed  are  the  merciful,  for  they  shall  obtain  mercy. 

Blessed  are  the  pure  in  heart,  for  they  shall  see  God. 

Blessed  are  the  peace-makers,  for  they  shall  be  call- 
ed the  children  of  God. 

Blessed  are  they  which  are  persecuted  for  righteous- 
ness sake,  for  theirs  is  the  kingdom  of  heav^en. 

Blessed  are  ye  w^hen  men  shall  revile  you,  and  per- 
secute you,  and  shall  say  all  manner  of  evil  against  you 

"  *  Vide  John  xxi.  25. 
11 


m  LECTURE  vr. 

falsely  for  my  sake  :  rejoice  and  be  exceeding  glady 
for  great  is  your  reward  in  heaven."* 

It  is  evident  that  our  Lord  here  meant  at  the  very  out- 
set of  his  public  instructions,  to  mark  at  once  in  the 
strongest  and  most  decided  terms  the  peculiar  temper, 
spirit,  and  character  of  his  religion ;  and  to  shew  to  his 
disciples  how  completely  opposite  they  were  to  all 
those  splendid  and  popular  qualities  which  were  the 
great  objects  of  admiration  and  applause  to  the  heathen 
world  ;  and  are  still  too  much  so  even  to  the  Christian 
world.  "  There  are  (as  a  very  able  advocate  for  Chris- 
tianity well  observes!)  two  opposite  characters  under 
which  mankind  may  generally  be  classed.  The  one 
possesses  vigour,  firmness,  resolution,  is  daring  and 
active,  quick  in  its  sensibilities,  jealous  of  its  fame,  ea- 
ger in  its  attachments,  inflexible  in  its  purposes,  vio- 
lent in  its  resentments. 

The  other,  meek,  yielding,  complying,  forgiving; 
not  prompt  to  act,  but  willing  to  suffer ;  silent  and  gen- 
tle under  rudeness  and  insult ;  suing  for  reconciliation 
where  others  would  demand  satisfaction ;  giving  way  to 
the  pushes  of  impudence ;  conceding  and  indulgent  to 
the  prejudices,  the  wrongheadedness,  the  intractability 
of  those  with  whom  he  has  to  deal." 

The  former  of  these  characters  is  and  ever  has  been 
the  favourite  of  the  world ;  and  though  it  is  too  stern 
to  conciliate  affection,  yet  it  has  an  appearance  of  dig- 
nity in  it  which  too  commonly  commands  respect. 

The  latter  is,  as  our  Lord  describes  it,  humble,  meek, 
lowly,  devout,  merciful,  pure,  peaceable,  patient,  and 
unresisting.  The  world  calls  it  mean-spirited,  tame, 
and  abject;  yet,  notwithstanding  all  this,  with  the  di- 
vine Author  of  our  religion  this  is  the  favourite  cha- 
racter;  this  is  the  constant  topic  of  his  commendation ; 
this  is  the  subject  that  runs  through  all  the  beatitudes. 
To  this  he  assigns,  under  all  its  various  forms,  peculiar 
blessings.  To  those  who  possess  it,  he  promises  that 
they  shall  inherit  the  earth ;  that  they  shall  obtain  mer- 

*  M?.tth.  V.  3—12.  t  Dr.  Paley,  V.  ii.  p.  3Q. 


LECTURE  VI.  SS 

^y;  that  theirs  shall  be  the  kingdom  of  heaven;  that 
they  shall  see  God,  and  shall  be  called  the  children  of 
God. 

The  recommendation  of  this  character  recurs  fre- 
quently in  different  shapes  throughout  the  whole  of  the 
sermon  on  the  mount,  and  a  great  part  of  that  discourse 
is  nothing  more  than  a  comment  on  the  text  of  the  be- 
atitudes. On  these  and  a  few  other  passages  which 
have  any  thing  particularly  novel  and  important  in  them, 
I  shall  offer  some  observations. 

But  before  I  quit  this  noble  and  consolatory  exordi- 
um of  our  Lord's  discourse,  I  shall  request  your  atten- 
tion to  one  particular  part  of  it,  which  seems  to  require 
a  little  explanation. 

The  part  I  allude  to  is  this :  "  Blessed  are  the  meek, 
for  they  shall  inherit  the  earth." 

The  blessing  here  promised  to  the  meek,  seems  at 
first  sight  somewhat  singular,  and  not  very  appropriate 
to  the  virtue  recommended. 

That  the  meek  of  all  others  should  be  destined  to  in- 
herit the  earth,  is  what  one  should  not  naturally  have 
expected.  If  we  may  judge  from  what  passes  in  the 
world,  it  is  those  of  a  quite  opposite  character,  the 
bold,  the  forward,  the  active,  the  enterprising,  the  ra- 
pacious, the  ambitious,  that  are  best  calculated  to  se- 
cure to  themselves  that  inheritance.  And  undoubted- 
ly, if  by  inheriting  the  earth  is  meant  acquiring  the 
wealth,  the  grandeur,  the  power,  the  property  of  the 
earth,  these  are  the  persons  who  generally  seize  on  a 
large  proportion  of  those  good  things,  and  leave  the 
meek,  and  the  gentle  far  behind  them  in  this  unequal 
^contest  for  such  advantages.  But  it  v/as  far  other 
thJIigs  than  these  our  Lord  had  in  view.  By  inheriting 
the  earth,  he  meant  inheriting  those  things  which  are, 
without  question,  the  greatest  ^/^^^f/zg-^  upon  earth,  calm- 
ness and  composure  of  spirit,  tranquility,  cheerfulness, 
peace  and  comfort  of  mind.  Now  these,  I  apprehend, 
are  the  peculiar  portion  and  recompence  of  the  meek. 
Unassuming,  gentle,  and  humble  in  their  deportment, 
they  ^ive  no  offence^  they  create  no  enemies,  they  pro- 


84  LECTURE  VI. 

voke  no  hostilities,  and  thus  escape  all  that  large  pro- 
portion of  human  misery  which  arises  from  dissensions 
and  disputes.  If  diiierences  do  unexpectedly  start  up, 
by  patience,  mildness,  and  prudence,  they  disarm  their 
adversaries,  tliey  soften  resentment,  they  court  recon- 
ciliation, and  seldom  fail  of  restoring  harmony  and 
peace.  Having  a  very  humble  opinion  of  themselves, 
they  see  others  succeed  without  uneasiness,  without 
envy  ;  having  no  ambition,  no  spirit  of  competition, 
they  feel  no  pain  from  disappointment,  no  mortification 
from  defeat.  By  bending  under  the  storms,  that  assail 
them,  they  greatly  mitigate  their  violence,  and  see 
them  pass  over  their  heads  almost  v/ithout  feeling  their 
force.  Content  and  satisfied  with  their  lot,  they  pass 
quietly  and  silently  through  the  crowds  that  surround 
them ;  and  encounter  much  fewer  difficulties  and  ca- 
lamities in  their  progress  through  life  than  more  active 
and  enterprising  m.en.  This  even  tenor  of  life  may  in- 
deed be  called  by  men  of  the  world  flat,  dull,  and  in- 
sipid. But  the  meek  are  excluded  from  no  rational 
pleasure,  no  legitimate  delight ;  and  as  they  are  more 
exempt  from  anxiety  and  pain  than  other  men,  their 
sum  total  of  happiness  is  greater,  and  they  may,  in  the 
best  sense  of  the  word,  be  fairly  said  to  inherit  the 
earth. 

I  shall  now  proceed  to  notice  such  other  passages  of 
this  admirable  discourse,  as  appear  to  me  to  deserve 
peculiar  attention  and  consideration. 

The  first  of  these  is  that  which  begins  with  the  21st 
verse:  "  Ye  have  heard  that  it  was  said  by  them  of  old 
time,  thou  shalt  not  kill;  and  whosoever  shall  kill,  shall 
be  in  danger  of  the  judgment;  but  I  say  unto  you,  that 
whoever  is  angry  with  his  brother  without  a  cause, 
shall  be  in  danger  of  the  judgment;  and  whosoever 
shall  say  to  his  brother,  Raca,  shall  be  in  danger  of  the 
eouncii;  but  whosoever  shall  say,  thou  fool,  shall  be  in 
danger  of  hell  fire."  And  again  in  the  same  manner  at 
the  27th  verse:  ''  Ye  have  heard  that  it  was  said  by 
them  of  old  time,  thou  shalt  not  commit  adultery ;  but 
I  say  unto  you,  that  whosoever  looketh  on  a  woman  to 


LECTURE  VI.  8^ 

hist  after  her  hath  committed  adultery  with  her  akeady 
in  his  heart." 

I  put  these  two  instances  together,  because  they 
both  enforce  the  same  great  leading  principle,  and  both 
illustrate  one  great  distinguishing  excellence  of  the  mo- 
rality taught  by  our  Saviour;  namely,  that  it  does  not 
content  itself  with  merely  controlling  our  outward  ac- 
tions, but  it  goes  much  deeper,  it  im^poses  its  restraints, 
it  places  its  guard  exactly  where  it  ought  to  do,  on  our 
thoughts  and  on  our  hearts.  Our  Lord  here  singles  out 
two  cases,  referring  to  two  different  species  of  passions, 
the  malevolent  and  the  sensual,  and  he  pronounces  the 
same  sentence,  the  same  decisive  judgment  on  both; 
that  the  thing  to  be  regulated  is  the  intennon  the  passion 
the  propensity.  Former  moralists  contented  themselves 
with  saying,  thou  shalt  not  kill.  But  /(says  our  Lord) 
go  much  further;  /say  thou  shalt  not  indulge  any  re- 
sentment against  thy  brother,  thou  shalt  not  use  any  re- 
proachful or  contem.ptuous  language  towards  him;  for 
it  is  these  things  that  lead  and  provoke  to  the  most  atro- 
cious deeds.  Former  moralists  have  said,  thou  shalt 
not  commit  adultery.  But  /say,  let  not  thine  heart  or 
thine  eye  commit  adultery  ;  for  here  it  is  that  the  sin 
begins;  and  here  it  must  be  crushed  in  its  birth. 

This  is  wisdom,  this  is  morality  in  its  most  perfect 
form,  in  its  essence,  and  in  its  first  principles.  Every 
one  that  is  acquainted  Vv^ith  men  and  manners  must  know 
that  our  Lord  has  here  shev/n  a  consummate  knowledge 
of  human  nature ;  that  he  has  laid  his  finger  on  the  right 
place,  and  exerted  his  authority  where  it  was  most 
wanted,  in  checking  the  first  movements  of  our  crimi- 
nal desires.  Every  one  must  see  and  feel,  that  bad 
thoughts  quickly  ripen  into  bad  actions ;  and  that  if 
the  latter  only  are  forbidden,  and  the  former  left  free, 
all  morality  will  soon  be  at  an  end.  Our  Lord  there- 
fore, like  a  wise  physician,  goes  at  once  to  the  bottom 
of  the  evil ;  he  extirpates  the  first  germ  and  root  of  the 
disease,  and  leaves  not  a  single  fibre  of  it  remaining  to 
shoot  up  again  in  the  heart. 


66  LECTURE  VI. 

It  was  obvious  to  foresee  that  the  disciples,  and  the 
people  to  whom  our  saviour  addressed  himself,  would 
consider  this  as  very  severe  discipline,  and  would  com- 
plain bitterly,  or  at  least  murmur  secretly,  at  the  hard- 
ships of  parting  Vv^ith  all  their  favorite  passions,  of  era- 
dicating their  strongest  natural  propensities,  of  watching 
constantly  every  motion  of  their  hearts,  and  guarding 
those  issues  of  life  and  death,  those  fountains  of  virtue 
and  of  vice,  with  the  most  unremitting  attention.  But 
all  this  our  divine  master  tells  them  is  indispensably  ne- 
cessary. All  these  cautions  must  be  used,  all  this  vigi- 
lance must  be  exercised,  all  this  self-government  must 
be  exerted,  all  these  sacrifices  must  be  made.  It  is 
the  price  we  are  to  pay  (besides  that  price  which  our 
Redeemer  paid)  and  surely  no  unreasonable  one,  for 
escaping  eternal  misery,  and  rendering  ourselves  capa- 
ble of  eternal  glory.  He  therefore,  goes  on  to  say,  in 
terms  highly  figurative  and  alarming,  but  not  too  strong 
for  the  occasion,  "  If  thy  right  eye  offend  thee,  pluck 
it  out  and  cast  it  from  thee ;  for  it  is  profitable  for  thee 
that  one  of  thy  members  should  perish,  and  not  that 
thy  whole  body  should  be  cast  into  hell.  And  if  thy 
right  hand  offend  thee,  cut  it  off  and  cast  it  from  thee; 
for  it  is  profitable  for  thee  that  one  of  thy  members 
should  perish,  and  not  that  thy  whole  body  should  be 
cast  into  hell."*  Every  one  must  immediately  see 
that  the  eye  to  be  plucked  out  is  the  eye  of  concupi- 
scence, and  the  hand  to  be  cut  off  is  the  hand  of  vio- 
lence and  vengeance ;  that  is,  these  passions  are  to  be 
checked  and  subdued,  let  the  conflict  cost  us  what  it 
may. 

This  naturally  leads  our  divine  teacher,  in  the  next 
verse,  to  a  subject  closely  connected  with  one  of  our 
strongest  passions,  and  that  is,  the  power  of  divorce. 
Among  the  jews  and  the  heathens,  but  more  particu- 
larly the  latter,  this  power  was  carried  to  a  great  extent, 
and  exercised  with  the  most  capricious  and  wanton 
cruelt3\  The  best  and  most  affectionate  of  wives  were 
cften  dismissed  for  the  slightest  reasons,  and  sometimes 

•  Matth.  V.  29j  30^ 


LECTURE  Vt  Sj- 

without  any  reason  at  all.  It  was  high  time  for  some 
stop  to  be  put  to  these  increasing  barbarities,  and  it  was 
a  task  worthy  of  the  Son  of  God  hiraself  to  stand  up 
as  the  defender  and  protector  of  the  weak,  of  the  most 
helpless  and  most  oppressed  part  of  the  human  species. 
Accordingly  he  here  declares,  in  the  most  positive  terms, 
terms,  the  only  legitimate  cause  of  divorce  is  adultery. 
•'  It  has  been  said,  whosoever  shall  put  away  his  wife, 
let  him  give  her  a  writing  of  divorcement.  But  I  say 
unto  you,  whosoever  shall  put  away  his  wife,  saving 
for  the  cause  of  fornication,  causeth  her  to  commit 
adultery  ;  and  whosoever  marrieth  her  that  is  divorced, 
committeth  adultery*.  This  has,  by  the  experience, 
of  ages,  been  found  to  be  a  most  wise  and  salutary  pro- 
vision, and  no  less  conducive  to  the  happiness  than  to 
the  virtue  of  mankind.  And  we  are  taught  by  the  fa- 
tal example  of  other  nations,  that  wherever  this  law  of" 
the  Gospel  has  been  abrogated  or  relaxed,  and  a  great- 
er facility  of  divorce  allowed,  the  consequence  has  con- 
stantly been  a  too  visible  depravation  of  manners,  and 
the  destruction  of  many  of  the  most  essential  comfoa'ts 
of  the  married  state. 

The  passage  to  which  I  shall  next  advert,  is  the  fol- 
lowing :  "  Ye  have  heard  it  has  been  said,  an  eye  for 
an  eye,  and  a  tooth  for  a  tooth.  But  /say  unto  you, 
that  ye  resist  not  evil ;  but  whosoever  shall  smite  thee 
on  the  right  cheek,  turn  to  him  the  other  also;  and  if 
any  man  will  sue  thee  at  the  law,  and  take  away  thy  coat, 
let  him  have  thy  cloak  also ;  and  whosoever  shall  com- 
pel thee  to  ^o  a  mile,  go  with  him  twain. "f 

By  the  Mosaic  law,  retaliation  was  permitted  ;  an  eye 
for  an  eye,  and  a  tooth  for  a  tooth,  might  legally  be  de- 
manded.J  Among  the  ancient  heathens,  private  re- 
venge was  indulged  without  scruple  and  vvithcut  mer- 
cy. The  savage  nations  in  America,  as  well  as  in  al- 
most every  other  part  of  the  world,  set  no  bounds  to 
t!ie  persevering  rancour  and  the  cool  deliberate  malig- 
nity with  which  they  will  pursue,  for  years  together, 
not  only  the  person  him.self  from  whom  they  have  re- 

•  Mauli.  V.  31,  32.    t  Mattk  v.  38-^1.    |  Levit.  xxiy.  20,  Dcut.  xix.  2U 


S8  LECTURE  Vi. 

ceived  an  injuryj  but  sometimes  every  one  related  to  dr 
connected  with  iiim.  The  Arabs  are  equally  implaca- 
ble in  their  resentments ;  and  the  Koran  itself,  in  the 
case  of  murder,  allows  private  revenge.* 

It  was  to  check  this  furious,  ungovernable  passion, 
so  universally  prevalent  over  the  earth,  that  our  Saviour 
delivers  the  precepts  now  before  us.  "  I  say  unto  you 
resist  not  evil ;  but  if  any  one  smite  thee  on  thy  right 
cheek,  turn  to  him  the  other  also."  No  one  can  ima- 
gine that  this  injunction,  and  those  of  the  same  kind 
that  follow,  are  to  be  understood  strictly  and  literally ; 
that  we  are  to  submit,  v\dthout  the  least  opposition,  to 
every  injury  and  every  insult  that  is  offered  to  us,  and 
are  absolutely  precluded  from  every  degree  of  self-pre- 
servation and  self-defence.  This  can  never  be  intend-' 
ed;  and  the  example  of  St.  Paul,  who  repelled  with 
proper  spirit,  the  insult  offered  him  as  a  Roman  citizen, 
very  clearly  proves  that  we  are  not  to  permit  ourselves 
to  be  trampled  on  by  the  foot  of  pride  and  oppression, 
V\^ithout  expressing  a  just  sense  of  the  injury  done  to 
us,  and  endeavouring  to  avert  and  repel  it.  It  cannot 
therefore,  be  meant,  that  if  any  one,  by  a  cruel  and  ex- 
pensive litigation,  should  deprive  us  of  a  part  of  our 
property,  we  should  not  only  relinquish  to  him  that  part, 
but  request  him  also  to  accept  every  thing  else  wc  have 
in  the  world.  Nor  can  it  be  meant,  that  if  a  man  should 
actually  strike  us  on  one  cheek,  we  should  immediate- 
ly turn  to  him  the  other,  and  desire  the  blow  to  be  re- 
peated. This  could  not  possibly  answer  any  one  ration- 
al purpose,  nor  conduce  in  the  least  to  the  peace  and 
happiness  of  mankind,  Vvhich  were  certainly  the  objects 
our  Saviour  had  in  view  ;  on  the  contrary,  it  would 
tend  materially  to  obstruct  both  by  inviting  injury, 
and  encouraging  insult  and  oppression.  Common 
sense  therefore,  as  well  as  common  utility,  require  that 
we  should  consider  the  particular  instances  of  behav- 
iour under  the  injuries  here  specified,  as  nothing  more 
than  strong  oriental  idioms,  as  proverbial  and  figura- 
tive expressions,   intended  only  to   convey  a  general 

*  Koran,  v-  2.  c.  17.  p.  100. 


LECTURE  VI.  m 

pVecept,  and  to  describe  that  peculiar  temper  and  dispo* 
sition  which  the  Gospel  requires ;  that  patience,  gentle-^ 
ness,  mildness,  moderation,  and  forbearance  under  inju- 
ries and  affronts,  which  is  best  calculated  to  preserve 
the  peace  of  our  own  minds,  as  well  as  that  of  the  world 
at  large ;  which  tends  to  soften  resentment  and  turn 
away  wrath;  and  without  which,  on  one  side  or  the 
other,  provocations  must  be  endless,  and  enmities  eter- 
nal. 

All  therefore,  that  is  here  required  of  us  is  plainly 
and  simply  this,  that  we  should  not  suffer  our  resent- 
ment of  injuries  to  carry  us  beyond  the  bounds  of  jus- 
tice, equity,  and  Christian  charity;  that  we  should  not 
(as  St.  Paul  well  explains  this  passage)  recompence  eiiil 
for  eiiil,^  that  is,  repay  one  injury  by  committing  ano- 
ther ;  that  we  should  not  take  fire  at  every  slight  pro- 
vocation or  trivial  offence,  nor  pursue  even  the  great- 
est and  most  flagrant  injuries  with  implacable  fury  and 
inextinguishable  rancour  :  that  we  should  make  all  rea- 
sonable allowances  for  the  infirmities  of  human  nature, 
for  the  passions,  the  prejudices,  the  failings,  the  misap- 
prehensions of  those  we  have  to  deal  with ;  and  with- 
out submitting  tamely  to  oppression  or  insult,  or  giving 
vip  rights  of  great  and  acknowledged  importance,  should 
always  show  a  disposition  to  conciliate  and  forgive ;  and 
rather  to  recede  and  give  way  a  little  in  certain  instan- 
ces, than  insist  on  the  utmost  satisfaction  and  reparation 
that  we  have  perhaps  a  strict  right  to  demand. 

The  chapter  concludes  with  another  remarkable  pre- 
cept, which  may  strictly  be  called  a  neiio  command- 
ment ;  for  in  no  moral  code  is  it  to  be  found,  till  our 
Lord  gave  it  a  place  in  his. 

The  precept  is  this:  "  Ye  have  heard  it  has  been 
said,  thou  shalt  love  thy  neighbour,  and  hate  thine  ene- 
my. But  /  say  unto  you,  love  your  enemies,  bless; 
them  that  curse  you,  do  good  to  them  that  hate  you, 
and  pray  for  them  which  despitefuUy  use  you,  and  per- 
secute you;  that  ye  may  be  the  children  of  your  Father 
which  is  in  heaven ;  for  he  maketh  his  sun  to  rise  on 

*  Rom.  xii.  1~. 
1% 


90  lECTURE  VL 

evil  and  on  the  good,  and  sendeth  rain  on  the  just  and 
on  the  unjust."* 

So  noble,  so  sublime,  and  so  benevolent  a  precept, 
was  never  before  given  to  man ;  and  it  is  one  strong 
proof,  among  many  others,  of  the  originality  of  our  Sa- 
viour's character  and  religion. 

The  Jews  were  expressly  commanded  to  love  their 
neighbour;  but  this  injunction  was  not  extended  to 
their  enemies,  and  they  therefore  thought  that  this  was 
a  tacit  permission  to  hate  them ;  a  conclusion  which 
seemed  to  be  much  strengthened  b)^  their  being  enjoin- 
ed to  wage  eternal  war  with  one  of  their  enemies,  the 
Canaanites,  to  show  them  no  mercy,  but  to  root  th^m 
out  of  the  land.  In  consequence  of  this,  they  did  en- 
tertain strong  prejudices  and  malignant  sentiments  to- 
y/ard  every  other  nation  but  their  oAvn,  and  were  justly 
reproached  for  this  by  the  Roman  historian ;  "  apud 
ipsos  misericordia  in  promptu,  adversus  omnes  alios 
hostile  odium  :"f  that  is,  towards  each  other  they  are 
compassionate  and  kind;  towards  all  others  they  che- 
rish a  deadly  hatred.  But  it  ought  in  justice  to  be  ob- 
served, that  this  remark  of  Tacitus  might  have  been  ap- 
plied, with  almost  equal  aptitude,  both  to  his  own 
countrymen  the  Romans,  and  to  the  Greeks,  for  they 
gave  to  all  other  nations  but  themselves  the  name  of 
barbarians;  and  having  stigmatized  them  with  this  op- 
probrious appellation,  they  treated  them  as  if  they  were 
in  reality  what  they  had  wantonly  thought  fit  to  call 
them.  They  treated  them  with  insolence,  contempt, 
and  cruelty.  They  created  and  carried  on  unceasing 
hostilities  asrainst  them,  and  never  sheathed  the  sword 
till  they  had  exterminated  or  enslaved  them. 

In  private  lifq  also,  it  was  thought  allowable  to  pur- 
sue those  wuth  whom  they  were  at  variance  with  the 
licenest  resentment  and  most  implacable  hatred  ;  to 
take  every  opportunity  of  annoying  and  distressing 
them,  and  not  to  rcLt  till  they  had  felt  the  severest  ef- 
fects of  unrelenting  vengeance. 

*  Mattli.  V.  43—45.  f  Tacit.  Hist.  v.  5. 


LECTURE  VI.  0 

In  this  situation  of  the  world,  and  in  this  general 
ferment  of  the  malevolent  passions,  how  seasonable, 
how  salutary,  how  kind,  how  conciliatory  was  the  carti- 
Hiand  to  love,  not  only  our  friends,  not  only  our  neigh- 
bours, not  only  strangers,  but  even  our  enemies ! 
How  gracious  that  injunction,  "  /say  unto  you,  love 
your  enemies ;  do  good  to  them  that  hate  you,  bless 
them  that  curse  you,  and  pray  for  them  that  despite- 
fuUy  use  you,  and  persecute  you  !"  And  how  touch- 
ing, how  irresistible  is  the  argument  used  to  enforce 
it :  "  That  ye  may  be  the  children  of  your  Father  which 
is  in  heaven ;  for  he  maketh  his  sun  to  rise  on  the  evil 
and  on  the  good,  and  sendeth  rain  on  the  just  and  on 
the  unjust!" 

It  is  remarkable  that  the  philosoper  Seneca  makes 
use  of  the  same  argument,  not  exactly  for  the  same 
purpose,  but  for  a  similar  one.  "  If  (says  he)  you 
would  imitate  the  gods,  confer  favors  even  on  the  un- 
grateful, for  the  sun  rises  on  the  wicked,  and  the  seas 
are  open  even  unto  pirates  :"  And  again,  "  the  gods 
show  many  acts  of  kindness  even  to  tlie  ungrate- 
ful*." It  is  highly  probable  that  the  philosopher  took 
this  sentiment  from  this  very  passage  of  St.  Matthew  ; 
for  no  such  sublime  morality  is,  I  believe,  to  be  found 
in  any  heathen  writer  pre'vioiis  to  the  Christian  revela- 
tion. 

Seneca  flourished  and  wrote  after  the  Gospels  were 
written,  after  Christianity  had  made  some  progress. 
Besides  this,  he  was  brother  to  Gallio,  the  proconsul  of 
Achaia,  before  whose  tribunal  St.  Paul  was  brought 
by  the  Jews  at  Corinth. f  From  him  he  would  of 
course  receive  much  information  respecting  this  new 
religion,  and  the  principal  characters  concerned  in  it ; 
and  from  the  extraordinary  things  he  would  hear  of  it 
from  such  authentic  sources,  his  curiosity  would  natur- 
ally be  excited  to  look  a  little  further  into  it,  and  to 
peruse  the  writings  that  contained  the  history  and  the 
doctrines  of  this  new  school  of  philosophy.  This,  and 
this  only,  can  account  for  the  tine  strains  of  morality 

*  Sen.  de.  Benef,  lib.  4.  c,  26.  and  c.  28.  -f  Acts  xviii.  12. 


J^ft  LECTURE  VI. 

we  sometimes  meet  with  in  Seneca,  Plutarch,  Marcus 
Antonius,  Epictetus,  and  the  other  philosophers  who 
wrote  after  the  Christian  sera,  and  the  visible  superior- 
ity of  their  ethics  to  those  of  their  predecessors  before 
that  period.     But  to  return. 

It  has  been  objected  to  this  command  of  lo'ving  our 
enemies,  that  it  is  extravagant  and  impracticable ;  that 
it  is  impossible  for  any  man  to  bring  himself  to  enter- 
tain any  real  love  for  his  enemies  :  and  that  human  na- 
ture revolts  and  recoils  against  so  unreasonable  a  re- 
quisition. 

This  objection  evidently  goes  upon  the  supposition 
that  we  are  to  love  our  enemies  in  the  same  manner 
and  degree,  and  with  the  same  cordiality  and  ardour  of 
affection,  that  we  do  our  relations  and  friends.  And 
if  this  were  required,  it  might  indeed  be  considered  as 
a  harsh  injunction.  But  our  Lord  was  not  so  severe  a 
task-master  as  to  expect  this  at  our  hands.  There  are 
different  degrees  of  iove  as  well  as  of  every  other  hu- 
man aifection  ;  and  these  degrees  are  to  be  duly  pro- 
portioned to  the  different  objects  of  our  regard.  There 
is  one  degree  due  to  our  relations,  another  to  our  bene- 
factors, another  to  our  friends,  another  to  strangers, 
another  to  our  enemies.  There  is  no  need  to  define 
the  precise  shades  and  limits  of  each,  our  own  feelings 
will  save  us  that  trouble  ;  and  in  that  only  case  where 
our  feelings  are  likely  to  lead  us  wrong,  this  precept 
of  our  Lord  will  direct  us  right. 

And  it  exacts  nothing  but  what  is  both  reasonable  and 
practicable.  It  explains  what  is  meant  by  loving  our 
enemies  in  the  words  that  immediately  follow  ;  "  Bless 
them  that  curse  you,  do  good  to  them  that  hate  you, 
and  pray  for  them  that  despitefully  use  you,  and  perse- 
cute you:"  that  is,  do  not  retaliate  upon  your  enemy; 
do  not  return  his  execrations,  his  injuries,  and  his  per- 
secutions, with  similar  treatment;  do  not  turn  upon  him 
his  own  weapons,  but  endeavour  to  subdue  him  with 
weapons  of  a  celestial  temper,  with  kindness  and  com- 
passion. This  is  of  all  others  the  most  effectual  way 
of  vanquishing  an  enraged  adversaiy.     The  interpreta- 


LECTURE  VI.  98 

tion  here  giveti  is  amply  confirmed  by  St.  Paul  in  his 
epistle  to  the  Romans,  which  is  an  admirable  comment 
on  this  passage.     "  Dearly  beloved,  says  he,  avenge 
not  yourselves,  but  rather  give  place  unto  wrath ;  for 
vengeance  is  mine,   I  will  repay,   saith  the   Lord. — 
Therefore,  if  thine  enemy  hunger  feed  him  ;  if  he  thirst, 
give  him  drink.     Be  not  overcome  of  evil,   but  over- 
come evil  with  good."*     This  then  is  the  lo'ue  that  we 
are  to  show  our  enemies  ;  not  that  ardour  of  affection 
which  v/e  feel  towards  our  friends,  but  that  lower  kind 
of /o'zjc',  which  is  called  Christian  charity  (for  it  is  the 
same  word  in  the  original)  and  which  we  ought  to  ex- 
ercise toward  every  human  being,  especially  in  distress. 
If  even  our  enemy  hunger,  we  are  to  feed  him;  if  he 
thirst,  we  are  to  give  him  drink  ;  and  thus  shall  obtain 
the  noblest  of  all  triumphs,  "  we  shall  overcome  evil 
with  good."     The  world  if  they  please  may  call  this 
meanness  of  spirit ;  but  it  is  in  fact  the  truest  magna- 
nimity and  elevation  of  soul.     It  is  far  more  glorious 
and  more  difficult  to  subdue  our  own  resentments,  and  to 
act  with  generosity  and  kindness  to  our  adversary,  than 
to  make  him  feel  ihe  severest  effects  of  our  vengeance. 
It  is  this  noblest  act  of  self-government,  this  conquest 
over  our  strongest  passions,  which  our  Saviour  here  re-r 
quires.     It  is  what  constitutes  the  highest  perfection  of 
our  nature  :  and  it  is  this  perfection  which  is  meant  in 
the  concluding  verse  of  this  chapter ;  Be  ye  therefore 
perfect,  as  your  Father  which  is  in  heaven  is  perfect  ;"f 
that  is,  in  your  conduct  towards  your  enemies  approach 
as  near  as  you  are  able  to  that  perfection  of  mercy  which 
your  heavenly  Father  manifests  towards  his  enemies, 
towards  the  evil  and  the  unjust,  on  whom  he  maketh  his 
sun  to  rise  as  well  as  on  the  righteous  and   the  just. — ■ 
This  sense  of  the  word  perfect  is  established  beyond 
controversy   by   the  parallel   passages   in   St.    Luke ; 
where,  instead  of  the  terms  made  use  of  by  St.  Mat- 
thew, "  Be  ye  therefore  perfect,  as  your  Father  which 
is  in  heaven  is  perfect,"  the  evangelist  expressly  says, 
"  Be  ye  therefore  merciful,  as  your  Father  also  is  mer- 
ciful, "t 

*  Rom.  xii.  19—21.  f  Matth.  v.  48.  \  Luke  vi.  36. 


9*  LECTURE  VI. 

This  then  Is  the  perfection  which  you  are  to  exert 
your  utmost  efforts  to  attain ;  and  if  you  succeed  in 
your  attempt,  your  reward  shall  be  great  indeed  ;  you 
shall,  as  our  Lord  assures  you,  be  the  children  of  the 
Most  High. -^ 

Having  now  brought  these  Lectures  to  a  conclusion 
for  the  present  year,  I  cannot  take  my  leave  of  you 
without  expressing  the  great  comfort  and  satisfaction  I 
have  derived  from  the  appearance  of  such  nuiiierous 
and  attentive  congregations  as  I  have  seen  in  this  place. 
That  satisfaction,  if  I  can  at  all  judge  of  my  ov.  n  senti- 
ments and  feelings,  does  not  originate  from  any  selfish 
gratification,  but  from  the  real  interest  I  take  in  the 
welfare,  the  eternal  welfare  of  every  one  here  pj'esent ; 
from  the  hope  I  entertain  that  some  useful  impressions 
may  have  been  made  upon  your  minds  ;  and  from  the 
evidence  which  this  general  earnestness  tc  hear  the  word 
of  God  explained  and  recommended  affords,  that  a 
deeper  sense  of  duty,  a  more  serious  attention  to  the 
great  concerns  of  eternity,  has,  by  the  blessing  of  God 
been  awakened  in  your  souls.  If  this  be  so,  allow  me 
most  earnestly  to  entreat  you  not  to  let  this  ardour  cool ; 
not  to  let  these  pious  sentiments  die  away  ;  not  to  let 
these  good  seeds  be  choaked  by  the  returning  cares  and 
pleasures  of  the  world.  But  go,  retire  into  your  clo- 
sets, fall  down  upon  your  knees  before  your  Maker, 
and  fervently  implore  him  to  pour  down  upon  you  the 
overruling  influences  of  his  Holy  Spirit ;  to  enlighten 
your  understandings,  to  sanctify  your  hearts,  to  subdue 
your  passions,  to  confirm  your  good  resolutions,  and 
enable  you  to  resist  every  enemy  of  your  salvation. 

The  world  will  soon  again  display  ail  its  attractions 
before  you,  and  endeavor  to  extinguish  every  good 
principle  you  have  imbibed.  But  if  the  divine  truths 
you  have  heard  explained  and  enforced  in  these  Lec- 
tures have  taken  any  firm  root  in  your  minds  ;  if  you 
are  seriously  convinced  that  Christ  and  his  religion 
came  from  heaven,  and  that  he  is  able  to  make  good 
i^^hatever  he  has  promised  and  whatever  he  has  threat- 

*  Matth.  V.  45. 


LECTURE  VL  ^S 

cned,  there  is  nothing  surely  in  this  world  that  can  in- 
duce you  to  risque  the  loss  of  eternal  happiness,  or 
the  infliction  of  never-ceasing  punishment. 

Least  of  all,  will  you  think  that  this  is  the  precise  mo* 
ment.for  setting  your  affections  on  this  world  and  its  en- 
joyments ;  that  these  are  the  times  for  engaging  in  eager 
pursuits  after  the  advantages,  the  honours,  the  pleasures 
of  the  present  life;  for  plunging  into  vice,  for  dissolving 
in  gaiety  and  pleasures,  for  suffering  every  trivial,  every 
insignificant  object,  to  banish  the  remembrance  of  your 
.Maker  and  Redeemer  from  your  hearts,  where  they 
ought  to  reign  unrivalled  and  supreme.  Surely  amidst 
the  dark  clouds  that  now  hang  over  us,*  these  are  not 
the  things  that  will  brighten  up  our  prospects,  that  will 
lessen  our  danger,  that  will  calm  our  apprehensions, 
and  speak  peace  and  comfort  to  our  souls.  No,  it 
must  be  something  of  a  very  different  nature  ;  a  deep 
sense  of  our  own  unworthiness,  a  sincere  contrition  for 
our  past  offences,  a  prostration  of  ourselves  in  all  hu- 
mility before  the  throne  of  grace,  an  earnest  application 
for  pardon  and  acceptance  through  the  merits  of  him 
who  died  for  us  (whose  death  and  sufferings  for  our 
sakes  the  approaching  week  will  bring  fresh  before  our 
view,)  an  ardent  desire  to  manifest  our  love  and  grati- 
tude, our  devotion  and  attachment  to  our  Maker  and 
our  Redeemer,  by  giving  them  a  decided  priorit}'"  and 
predominance  in  our  affections  and  our  hearts  ;  by  ma- 
king their  will  the  ruling  principle  of  our  conduct ;  the 
attainment  of  their  favour,  the  advancement  of  their 
glory,  the  chief  object  of  our  wishes  and  desires.  These 
are  the  sentiments  we  ouoht  to  cultivate  and  cherish  if 

o 

we  wish  for  any  solid  comfort  under  calamity  or  aSlic- 
tion,  any  confidence  in  the  favour  and  protection  of 
Heaven  ;  these  alone  can  support  and  sustain  our  souls 
in  the  midst  of  danger  and  distress,   at  the  hour   of 
death,  and  in  the  day  of  judgracnt. 

And  how  then,  are  these  holy  sentiments,  these 
heavenly  affections  to  be  excited  in  our  hearts  ?  Most 
certainly  not  by  giving  up  all  our  time  and  all  our 

*  Ih  March  ir9S. 


m  LECTURE  VI. 

thoughts  to  the  endless  occupations,  the  never-ceasing, 
gaities  and  amusements  of  this  dissipated  metropolis ; 
but  by  withdrawing  ourselves  frequently  from  this  tu- 
multuous scene,  by  retiring  into  our  chamber,  by  com- 
muning with  our  own  hearts,  by  fervent  prayer,  by 
holding  high  converse  with  our  Maker,  and  cultivating 
some  acquaintance  with  that  unseen  world  to  which 
we  are  all  hastening,  and  which,  in  one  way  or  other, 
must  be  our  portion  forever. 

Many  of  those  whorn  I  now  see  before  me  have, 
from  their  high  rank  and  situation  in  life,  full  leisure 
and  ample  opportunities  for  all  these  important  pur- 
poses ;  and  let  them  be  assured,  that  a  strict  account 
will  one  day  be  demanded  of  them  in  what  manner  and 
^vith  what  effect  they  have  employed  the  talents,  the 
time,  and  the  many  other  advantages  with  which  their 
gracious  Maker  has  indulged  them. 

And  even  those  who  are  most  engaged  in  the  busy 
and  laborious  scenes  of  life,  have  at  least  one  day  in 
the  week  which  they  may,  and  which  they  ought  to 
dedicate  to  the  great  concerns  of  religion.  Let  then 
ihaf  day  be  kept  sacred  to  its  original  destination  by  all 
ranks  of  men,  from  the  highest  to  the  lowest.  Let  it 
not  be  profaned  by  needless  journeys,  by  splendid  en- 
tertainments, by  crowded  assemblies,  by  any  thing  in 
short  which  precludes  either  ourselves,  our  families,  or 
our  domestics,  from  the  exercise  of  religious  duties, 
or  the  improvement  of  those  pious  sentiments  and  af- 
fections which  it  was  meant  to  inspire.  Let  me  not, 
however,  be  misunderstood.  I  mean  not  that  it  should 
be  either  to  the  rich  or  the  poor,  or  to  any  human  be- 
ing whatever,  a  day  of  gloom  and  melancholy,  a  day  of 
superstitious  rigor,  and  of  absolute  exclusion  from  all 
society  and  all  innocent  recreation.  I  know  of  nothing 
in  Scripture  that  requires  this  ;  I  know  of  no  good  ef- 
fect that  could  result  from  it.  On  the  contrary,  it  is  a 
festival,  a  joyful  festival ;  a  day  to  which  we  ought  al- 
ways to  look  forward  with  delight,  and  enjoy  \'\'ith  a 
thankful  and  a  grateful  heart.  But  let  it  be  remember- 
ed at  the  same  time,  that  it  is  a  day  which  God  claims 


as  his  own ;  that  he  has  stamped  upon  it  a  pectrliat 
mark  of  sanctity ;  and  that  it  ought  to  be  distinguished 
from  every  other  day,  in  the  first  place,  by  resting 
from  our  ttsual  occupations,  and  giving  rest  to  oar 
servants  and  our  cattle  ;  in  the  next,  by  attendance  on 
the  public  worship  of  God  ;  and  in  the  remaioing  in- 
tervals, by  relaxations  and  enjoyments  peculiarly  its 
own  ;  not  by  quotidian  tumult,  noise,  and  dissipation ; 
but  by  the  calm  and  silent  pleasures  of  retirement,  of 
recollection,  of  devout  meditation,  of  secret  prayer,  yet 
mingled  discreetly  with  select  society,  with  friendly 
converse,  with  sober  recreation,  and  with  decent  cheerr 
fulness  throughout  the  whole. 

It  was  to  draw  off  our  attention  from  the  common 
follies  and  vanities  of  the  week,  and  to  give  the  soul  a 
little  pause,  a  little  respite,  a  little  breathing  from  the 
incessant  importunities  of  business  and  of  pleasure,  that 
this  holy  festival  was  instituted.  And  if  w^e  cannot 
give  up  these  things  for  a  single  day,  if  We  cannot 
make  this  small  sacrifice  to  Him  from  whom  we  de- 
rive our  very  existence,  it  is  high  time  for  us  to  looKl 
to  our  hearts,  and  to  consider  very  seriously  whether 
such  a  disposition  and  temper  of  mind  as  this  will  ev<er 
qualify  us  for  the  kingdom  of  heaven. 

"  Could  ye  not  watch  with  me  one  hour  ?"  Said  Our 
divine  Master  to  his  slumbering  companions*.  Can 
ye  not  give  me  one  day  out  of  seven  ?  May  he  now  say 
to  his  thoughtless  disciples.  Let  none  of  us  then  ever 
subject  ourselves  to  this  bitter  reproach.  Let  us  re- 
solve from  this  moment  to  make  the  Christian  sabbath 
a  day  of  holy  joy  and  consolation  ;  a  day  of  heavenly 
rest  and  refreshment ;  and  above  all,  a  day  for  the  at- 
tentive perusal  of  those  sacred  pages  which  have  been 
the  subject  of  these  Lectures,  and  of  your  most  seri- 
ous attention.  It  is  to  be  hoped,  indeed,  that  we  shall 
not  confine  our  religion  and  our  devotion  to  that  day 
only ,  but  even  tJiat  day  properly  employed,  will  in 
some  degree  sanctify  all  the  rest.  It  will  disengage  us 
(as  it  v/as  meant  to  do)  gradually  and  gently  from  that 

*  Mark  xiv.  37. 

^        13      . 


0  JLECTURE  VII. 

world,  which  we  must  soon  (perhaps  sooner  than  we 
imagme)  quit  for  ever ;  it  will  raise  our  thoughts  above 
the  low  and  trivial  pursuits  of  the  present  scene,  andi 
fix  them  On  nobler  and  worthier  objects ;  it  will  refine 
and  purify,  exalt  and  spiritualize  our  affections ;  will 
bring  us  nearer  and  nearer  to  God,  and  to  the  world  of 
spirits  y  and  thus  lead  us  on  to  that  celestial  sab- 
bath, that  EVERLASTING  REST,  for  which  the  Chris- 
tian sabbath  was  meant  to  prepare  and  harmonize  our 
souls. 


LECTURE  VII. 

MATTH.    Chap.  vi.  and  vii. 

IN  these  two  chapters  our  Lord  continues  and 
concludes  his  admirable  discourse  from  the  Mount. 

The  first  thing  to  be  noticed  here  is  a  strong  and  re- 
peated caution  to  avoid  all  show  and  ostentation  in  the 
performance  of  our  religious  duties. 

The  three  instances  specified  are  the  acts  of  giving 
alms,  of  praying,  and  of  fasting. 

The  direction  with  regard  to  the  first  is,  "  Take 
heed*  that  you  do  not  your  alms  before  men,  to  be  seen 
of  them,  otherwise  ye  have  no  reward  of  your  Father 
which  is  in  heaven.  Therefore  >\'hen  thou  doest  thy 
alms,  do  not  sound  a  trumpet  before  thee  as  the  hypo- 
crites do  in  the  synagogues  and  in  the  streets,  that  they 
may  have  glory  of  men ;.  verily  I  say  unto  you,  they 
have  their  reward.  But  when  thou  doest  alms.  Let  not 
tliy  left  hand  know  what  thy  right  hand  doeth,  that 
thine  alms  may  be  in  secret ;  and  thy  Father  which 
seeth  in  secret  himself  shall  reward  thee  openly."* 

In  the  same  manner  with  regard  to  prayer;  the  rule 
iSj  "  When  thou  prayest  tliou  shalt  not  be  as  the  hy- 

*  Maith.  vi.  1—4 


LECTURE  VII.  95 

pocrites  are,  for  they  love  to  pray  standing  in  tlie  syna- 
gogues and  in  the  corners  of  the  streets,  that  they  may 
be  seen  of  men  ;  verily  I  say  unto  you  they  have  their 
reward. — But  thou,  when  thou  hast  shut  thy  door,  pray 
to  thy  Father  which  is  in  secret  j  and  thy  Father  which 
seeth  in  secret  shall  reward  thee  openly."* 

Lastly,  a  similar  precaution  applies  also  to  the  act  of 
fasting ;  "  When  ye  fast,  be  not  as  the  hypocrites  of  a 
sad  countenance,  for  they  disfigure  their  faces  that  they 
may  appear  unto  men  to  fast ;  verily  I  say  unto  you 
they  have  their  reward.  But  thou,  when  thou  fastest, 
anoint  thy  head  and  wash  thy  face,  that  thou  appear 
not  unto  men  to  fast,  but  unto  thy  Father  which  is  in 
secret ;  and  thy  Father  which  seeth  in  secret  shall  re- 
ward thee  openly,  "t 

In  all  these  passages  the  point  to  be  noticed  is  a 
strong  and  marked  disapprobation  of  every  thing  that 
looks  like  ostentation,  parade,  vain-glory,  insincerity, 
or  hypocrisy,  in  the  discharge  of  our  Christian  duties. 
They  show  in  the  clearest  light  the  spirit  and  temper 
of  the  Christian  religion,  which  is  modest,  silent,  re- 
tired, quiet,  unobtrusive,  shunning  the  observation  and 
the  applause  of  men,  and  looking  only  to  the  approba- 
tion of  him  who  seeth  every  thought  of  our  hearts,  and 
every  secret  motive  of  our  mictions. 

They  establish  this  as  the  grand  principle  of  action 
for  every  disciple  of  Christ,  that  in  every  part  of  his 
moral  and  religious  conduct  he  is  to  have  no  other  ob- 
ject in  view  but  the  faiwur  of  God.  This  is  the  mo- 
tive from  which  all  his  virtues  are  to  flov/.  If  he  is  ac- 
tuated by  any  other ;  if  he  courts  the  applause  of  the 
world,  or  is  ambitious  to  acquire,  by  a  show  of  piety, 
a  character  of  sanctity  among  men,  he  may  perhaps 
gain  bis  point ;  but  it  is  ail  he  will  gain.  He  will 
have  his  reward  here  ;  he  must  expect  none  here- 
after. 

Having  made  this  general  observation  upon  the 
whole,  I  shall  now  proceed  to  remark  on  the  particular 

*  Matth.  vi.  5—6.  f  Matth.  vi.  16— J8. 


100  LECTURE  VII. 

instances  addaeed,  iij  order  to  establish  the  leadhig 
principle. 

And  first,  we  are  directed  to  give  .our  alms  so  pri- 
vately, that  (as  our  Lord  most  emphatically  and  ele- 
gantly expresses  it)  ".our  left  hand  shall  not  know 
what  our  right  hand  doeth,"  This  evidently  implies 
the  utmost  secrecy  in  the  distribution  of  our  charity  ; 
and  this  is  undoubtedly  the  rule  we  are  in  general  to 
.observe.  But  it  is  by  no  means  to  be  inferred  from 
jhencfi  that  we  are  never,  on  any  occasion,  to  give  our 
alms  in  public.  Jn  some  cases,  publicity  is  so  far 
from  being  culpable,  that  it  is  necessary,  useful,  and 
laudable.  In  contributing,  for  instance,  to  any  pub- 
lic charity,  or  to  the  relief  of  some  great  calamity,  pri- 
vate or  public,  we  cannot  well  conceal  our  benefi- 
cence, or  if  we  could  we  ought  not.  Our  example 
may  induce  many  others  to  exert  a  similar  generosity  ; 
and  besides  this  there  are  persons  in  certain  situations 
who  are  expected  to  be  charitable,  and  who  should 
give  proofs  to  the  world  that  they  are  so.  And  accor- 
dingly in  these  and  in  such  like  cases  we  are  required 
to  make  our  "  light  so  shine  before  men,  that  they  may 
see  our  good  works,  and  glorify  our  Father  which  is  in 
heaven,"*  As  far  therefore  as  the  reason  of  this  com- 
mand goes,  it  is  not  only  allowable,  but  our  duty,  to 
let  our  generous  deeds  be  sometimes  known  to  the  world. 
But  then  we  ought  to  take  especial  care  at  the  same 
time  that  we  bestow  a  much  larger  proportion  of  our 
alms  in  secredy  and  in  silence ;  that  we  suffer  no  one 
to  witness  our  benificencebut  Him  who  must  see  every 
thing  we  do,  and  that  we  have  no  other  object  what- 
ever in  view  but  his  approbation,  and  his  immortal  re- 
wards. 

The  next  instance  adduced  to  confirm  the  general 
principle  of  seeking  the  approbation  not  of  men,  but  of 
God,  is  that  of  prayer. 

"  When  thou  prayest,  thou  shalt  not  be  as  the  hypo- 
crites are,  for  they  love  to  pray  standing  in  the  syna- 
gogues and  in  the  corners  of  the  streets,  that  they  majr 

»  Matth.  V.  16. 


LECTURE  VII.  101 

be  seen  of  men  ;  verily  I  say  unto  yon,  they  have  their 
reward. — But  thou  when  thou  prayest,  enter  into  thy 
closet,  and  when  thou  hast  shut  the  door,  pray  to  thy 
Father  which  is  in  secret  and  thy  Father  which  seeth 
in  secret  shall  reward  thee  openly." 

This  passage  has  been  n^ade  use  of  by  some  writers 
as  an  argument  against  all  public  prayer,  which  they  say 
is  here  plainly  prohibited.  But  for  this  there  is  not  the 
smallest  foundation.  It  is  ai pri^oate  prayer  only  that 
our  Lord  is  here  speaking ;  and  the  hypocrites  whom 
he  condemns  were  those  ostentatious  Jews,  who 
performed  those  devotions  which  ought  to  have  been 
confined  to  the  closet,  in  the  synagogues,  and  even  in 
the  public  streets,  that  they  might  be  noticed  and  ap- 
plauded for  their  extraordinary  piety  and  sanctity. 
But  this  reproof  could  not  possibly  mean  to  extend  to 
public  devotions  in  places  of  worship. — This  is  evi- 
dent from  the  corners  o/"  j?r^<?r5  being  mentioned  ;  foF 
those  are  places  in  which  public  devotions  are  never 
performed.  But  besides  this,  we  find  in  Scripture  that 
public  worship  is  enjoined  as  a  duty  of  the  highest  im- 
portance. It  made  a  considerable  part  of  the  Jewish 
religion,  and  the  Mosaic  law  is  filled  with  precepts  and 
directions  concerning  it.  God  declares,  by  the  proph- 
et Isaiah,  "  that  his  house  shall  be  called  a  house  of 
prayer  for  <?// people."*  Our  Saviour  quotes  these 
very  words  when  he  cast  out  those  that  polluted  the 
temple  ;  and  was  himself  a  constant  frequenter  of  divine 
worship,  both  in  the  temple  and  in  the  synagogues.  He 
taught  his  disciples  (as  we  shall  soon  see)  a  form  of 
prayer,  which,  though  very  proper  to  be  used  by  any 
single  person  in  private,  yet  is  throughout  expressed  in 
the  plural  number,  and  adapted  to  the  use  of  several 
persons  praying  at  the  same  time. — "  Iftvvo  of  you," 
says  he  to  his  disciples  on  another  occasion,  "  shall  a- 
gree  on  earth  touching  any  thing  that  they  shall  ask,  it 
shall  be  done  for  them  of  my  Father  which  is  in  hea- 
ven ;  for  where  two  or  three  are  gathered  together  in 
my  name,  there  am  I  in  the  midst  of  them."!     By  St, 

*  Isaiah  Ivi.  f  f  Mattk.  xvili,  19—20, 


102  LECTURE  VII. 

Paul  we  are  commanded  "  not  to  forsake  the  assem- 
bling of  ourselves  together,  as  the  manner  of  some  is."* 
And  we  find,  that  after  our  Saviour's  ascension  his  fol- 
lowers "  continued  stedfastly  in  the  apostles  doctrine 
and  fellowship,  and  in  prayer,  and  supplication,  prais- 
ing God,  and  having  favor  with  all  the  people,  "f 

It. is  therefore  incontestabiy  clear,  that  our  Saviour 
could  not  possibly  mean  to  forbid  that  public  wor- 
ship w^hich  he  himself  practised  and  commanded.  His 
intentions  could  only  be  to  confine  our  private  prayers 
to  private  places,  in  which  we  are  to  keep  up  a  secret 
intercourse  with  our  Maker,  withdrawn  from  the  eye 
of  the  world,  and  unobserved  by  any  other  than  that 
Almighty  Being  to  whom  our  petitions  are  addressed. 

The  last  instance  produced  by  our  Saviour  is  that 
of  fasting.  "  When  ye  fast,  be  not  as  the  hypocrites 
of  a  sad  countenance,  for  they  disfigure  their  faces  that 
they  may  appear  unto  men  to  fast;  verily  I  say  unto- 
you,  they  have  their  reward.  But  thou,  when  thou 
fastest,  anoint  thy  head  and  wash  thy  face,  that  thou  ap- 
pear not  unto  men  to  fast,  but  unto  thy  Father  which  is 
in  secret ;  and  thy  Father  which  seeth  in  secret  shall  re- 
ward thee  openly." 

There  is  very  little  necessity  to  dwell  on  this  precept 
here,  for  there  are  scarce  any  in  these  times  and  in  this 
country  who  seem  disposed  to  make  a  show  of  fasting, 
or  to  be  ambitious  of  acquiring  a  reputation  for  that  kind 
of  religious  discipline  ;  on  the  contrary,  it  is  by  great 
numbers  entirely  laid  aside,  and  too  frequently  treated 
with  derision  and  contempt.  Yet  from  this  very  pas- 
sage we  may  learn  that  it  ought  to  be  considered  in  a 
much  more  serious  light ;  for  although  our  Saviour  did 
not  command  his  disciples  to  fast  while  he  was  with 
them,  yet  he  himself  fasted  for  forty  days.  He  here 
plainly  supposes  that  his  disciples  did  sometimes  fast; 
and  gives  them  directions  how  to  perform  that  duty  in 
a  manner  acceptable  to  God.  And  it  appears  also,  that 
if  they  did  so  perform  it,  if  they  fasted  without  any  os- 
tentation or  parade,  with  a  design  not  to  catch  the  ap* 

*  Heb.  X.  25.  t  Acts  ii.  43.  4r. 


t^ECTURE  Vlt  108 

plause  of  men,  but  to  approve  themselves  to  god,  he  as- 
sured them  they  should  hai^e  their  reward. 

Before  vre  quit  this  division  of  the  chapter,  we  must 
go  back  a  little  to  that  admirable  form  of  prayer  which 
our  Lord  gave  to  his  disciples,  after  cautioning  them 
'  against  all  ostentation  in  their  devotions. 

This  prayer  stands  unrivalled  in  every  circumstance 
that  constitutes  the  perfection  of  prayer,  and  the  excel- 
lence of  tliat  species  of  composition.  It  is  concise,  it  is 
perspicuous,  it  is  solemn,  it  is  comprehensive,  it  is 
adapted  to  all  ranks,  conditions,  and  classes  of  men ;  it 
fixes  our  thoughts  on  a  few  great  important  points,  and 
impresses  on  our  minds  a  deep  sense  of  the  goodness 
and  the  greatness  of  that  Almighty  Being  to  whom  it  is 
addressed.^ 

It  begins  with  acknowledging  him  to  be  our  most 
gracious  and  merciful  Father;  it  begs  that  his  name 
may  every  where  be  reverenced,  that  his  religion  may 
sprfead  over  the  earth,  and  that  his  will  may  be  obeyed 
hj  men  with  the  same  ardour,  and  alacrity,  and  con- 
stancy that  it  is  by  the  angels  in  heaven.  It  next  in- 
treats  the  supply  of  all  our  essential  wants,  both  tempo- 
ral and  spiritual ;  a  sufficiency  of  those  things  that  are 
absolutely  necessary  for  our  subsistence  ;  the  forgive^ 
ness  of  our  transgressions,  on  condition  that  we  forgive 
our  brethren;  and,  finally,  support  under  the  tempta- 
tions that  assault  our  virtue,  and  deliverance  from  the 
parlous  evils  and  calamities  that  every  where  surround 
us  ;  expressing  at  the  same  time  the  utmost  trust  and 
confidence  in  the  power  of  God,  to  grant  whatever 
he  sees  it  expedient  and  proper  for  his  creatures  to  re- 
ceive .^ 

The  fall  meaning  then  of  this  admirable  prayer,  and 
of  the  several  petitions  contained  in  it,  may  perhaps  be 
not  improperly  exprsesed  in  the  following  manner : 

O  thou  great  parent  of  the  universe,  our  Creator,  our 
Preserver  and  continual  Benefactor,  grant  that  vre  and 
ail  reasonable  creatures  may  entertain  just  and  worthy 
notions  of  thy  nature  and  attributes,  may  fear  thy  pow- 
G4',  admire  thy  wisdom^  adore  thy  goodness,  rely  upon 


i04  LECTURE  VII. 

thy  truth ;  may  revetence  thy  holy  name,  may  bles^ 
and  praise  thee,  may  worship  and  obey  thee. 

Grant  that  all  the  nations  of  the  earth  may  come  to 
the  knowledge  and  belief  of  th^y-  holy  refigion;  that  it 
may  evei'y  where  produce  the  Messed  fruits  of  piety, 
righteousness,  charity,  and  sobHety ;  that,  by  a  con- 
stant endeavour  to  obey  thy  holy  laws,  we  may  approach 
j?s  near  as  the  infirmity  of  otir  nature  will  allow,  to  the 
tnore  perfect  obedience  of  the  atigeis  that  are  in  hea- 
ven ;  and  thus  qualify  ourselves  for  entering  into  thy 
kingdom  of  glory  hereafter. 

Feed  us,  we  beseech  thee,  with  food  convenient  for 
us.  We  ask  not  for  riches  and  honours ;  give  us  only 
what  is  necessary  for  our  comfortable  subsistence  in 
the  several  stations  which  thy  providence  has  allotted  to' 
us;  and  above  all  give  us  contented  minds. 

We  are  all,  O  Lord,  the  best  of  us  miserable  sinners. 
Be  not  extreme,  v/e  beseech  thee,  to  mark  what  we 
have  done  amiss,  but  pity  our  infirmities,  and  pardon 
our  offences.  Yet  let  us  not  dare  to  im.plore  forgive- 
ness from  thee,  unless  we  also  from'  our  hearts  forgive 
our  offending  brethren. 

o 

We  are  surrounded,  on  every  side,  with  temptations 
to  sin ;  and  such  is  the  coiTuption  and  frailty  of  our  na- 
ture, that  without  thy  powerful  succour  we  cannot  al- 
ways stand  upright.  Take  us  then,  O  gracious  God, 
under  thy  almighty  protection  ;  and  amidst  all  the  dan- 
gers and  difficulties  of  our  Christian  warfare,  be  thou 
our  refuge  and  stlppot-t.  Suffer  us  not  to  be  tempted 
above  what  we  are  able  to  bear,  but  send  thy  holy  spi- 
rit to  strengthen  our  own  weak  endeavours,  and  ena- 
ble us  to  escape  or  to  subdue  all  the  enemies  of  our  sal- 
vation. 

Preserve  us  also,  if  it  be  thy  blessed  will,  not  only 
from  spiritual,  but  from  temporal  evil.  Keep  us  ever 
by  thy  watchful  providence,  both  outward  in  our  bo- 
dies, and  inwardly  in  our  souls;  that  thou,  being  in  all 
cases  oar  ruler  and  guide,  we  may  so  pass  through 
things  temporal  as  finally  to  lose  not  the  things  eter- 
nal. 


Lecture  vii.  ^Us^ 

Hear  us,  O  Lord  our  governor,  from  heaven  thy 
dwelling  place  ;  and  when  thou  hearest,  have  regard  to 
our  petitions.  They  are  offered  up  to  thee  in  the  ful- 
lest confidence  that  thy  goodness  will  dispose,  and  thy 
power  enable  thee  to  grant  whatever  thy  wisdom  seest 
to  be  convenient  for  us,  and  conducive  to  our  final 
happiness; 

The  next  thing  which  peculiarly  deniands  bur  at- 
tention in  this  chapter  is  the  declaration  contained  ia 
the  24th  verse,  which  presents  to  us  another  funda- 
mental principle  of  the  Christian  religion  ;  namely,  the 
necessity  of  giving  the  Jirsi  place  in  our  hearts  and  our 
affections  to  God  and  religion,  and  pursuing  other 
things  only  in  subordination  to  those  great  objects. 
"  No  man,"  says  our  Lord,  "  can  serve  two  masters; 
for  either  he  will  hate  the  one  and  love  the  other,  or 
else  he  will  hold  to  the  one  and  despise  the  other.  Ye 
cannot  serve  God  and  mammon."* 

The  'word  mam.mon  is  generally  interpreted  to  mean 
riches  only  ;  but  the  original  rather  directs  us  to  take 
it  in  a  more  general  sense,  as  comprehending  every 
thing  that  is  capable  of  being  an  object  of  trust  or  a 
ground  of  confidence  to  men  of  worldly  minds  ;  such 
as  wealth,  power,  honor,  fame  business,  sensual  pleas- 
ures, gay  amusements,  and  all  the  other  various  pur- 
suits of  the  present  scene.  It  is  these  that  constitute 
what  we  usually  express  by  the  word  'world ^  when  op- 
posed to  religion.  Here  then  are  the  two  masters  who 
claim  dominion  over  us,  God  and  the  world  ;  and  one 
of  these  we  must  serve  ;  both  we  cannot,  because  their 
dispositions  and  their  commands  are  in  general  diame- 
trically opposite  to  each  other.  The  world  invites  us 
to  indulge  all  our  appetites  without  control ;  to  entan- 
gle ourselves  in  the  cares  and  distractions  of  business  j 
to  engage  with  eagerness  in  endless  contests  for  supe- 
riority in  power,  wealth  and  honour ;  or  to  give  up 
ourselves,  body  and  soul<  to  gaiety,  amusement,  plea- 
sure, and  every  kind  of  luxurious  indulgence.  These 
are  the  services  which  one  master  requires.     But  there 

•  Matth.  vi.  24. 

14 


«0<5  LECTURE  VII. 

is  another  master,  whose  mj unctions  are  of  a  very  dif- 
ferent nature.  That  master  is  God  ;  and  his  com- 
mands are,  to  give  him  our  hearts ;  to  love  him  with 
all  our  heart,  and  soul,  and  mind,  and  strength  ;  to  be 
temperate  in  all  things ;  to  make  our  m.oderation 
known  unto  all  men  ;^  to  fix  our  affections  on  things 
above  ;  to  have  our  conversation  in  heaven  ;  to  cast  ail 
pur  care  upon  him ;  and  to  take  up  our  cross  and  fol- 
low Christ, 

Judge  now  Avhether  it  be  possible  to  serve  these  two 
masters  at  one  and  the  same  time,  and  to  obey  the  com- 
mands of  each  ;  commands  so  perfectly  contradictory 
to  each  other. 

Yet  this  is  what  a  great  part  of  mankind  most  ab- 
surdly attempt ;  endeavour  to  divide  themselves  be- 
tween God  and  mammon,  to  compromise  the  matter 
as  well  as  they  can  between  the  commands  of  one  and 
the  seductions  of  the  other  ;  to  vibrate  perpetually 
between  vice  and  virtue,  between  piety  and  pleasure, 
between  inclination  and  duty  ;  to  render  a  worldly  life 
and  a  religious  life  consistent  with  each  other  ;  and  to 
take  as  much  as  they  can  of  the  enjoyments  and  ad- 
vantages of  the  present  world,  without  losing  their  hold 
on  the  rewards  of  the  next. 

Yet,  in  direct  contradiction  to  so  extravagant  and 
preposterous  a  system  as  this,  Christ  himself  assures 
us  here  that  we  cannot  serve  two  masters  ;  that  we  can- 
not serve  God  and  mammon.  Our  Maker  expects  to 
reign  absolute  in  our  hearts ;  he  v,  ill  not  be  served  by 
halves  ;  he  will  not  accept  of  a  divided  empire  ;  he  will 
not  suffer  us  to  halt  between  two  opinions.  We  must 
take  OLU-  choice,  and  adhere  to  one  side  or  the  other. 
\'  If  the  Lord  be  God,  follow  him  ;  but  if  Baal,  then 
folio vv^  him."-^ 

But  Avhat  then  are  v  e  to  do  !  Are  we  to  live  in  a 
state  of  perpetual  warfare  and  hostility  with  that  very 
world  in  which  the  hand  of  Providence  has  placed  us^ 
and  v.hich  is  prepared  in  various  ways  for  our  reception 
and  accommodation  ?    Are  we  never  to  taste  of  those 

*  1  Kirj*;,  xviil.  21. 


LECTURE  VII.  lor 

various  delights  which  our  Maker  has  poured  so  boun- 
tifully around  us  ?  Are  we  never  to  indulge  those  ap- 
petites which  he  himself  has  planted  in  our  breasts  ? 
Are  we  so  entirely  to  confine  ourselves  to  the  paths  of 
righteousness,  as  never  to  enter  those  that  lead  to  pow- 
er, to  honour,  to  wealth,  or  to  fame  ?  Are  we  to  en- 
gage in  no  secular  occupations,  to  make  no  provision 
for  ourselves  and  our  families  ?  Are  we  altogether  to 
withdraw  ourselves  from  the  cares  and  business  and 
distractions  of  the  world,  and  give  ourselves  wholly  up 
to  solitude,  meditation,  and  prayer?  Are  we  never  to 
mingle  in  the  cheerful  amusements  of  society  ?  Are' 
we  not  to  indulge  ourselves  in  the  refined  pleasures  of 
literary  pursuits,  nor  wander  even  for  a  moment  into 
the  delightful  regions  of  science  or  imagination  ? 

Were  this  a  true  picture  of  our  duties,  and  of  the 
sacrifices  which  Christianity  requires  from  us ;  were 
these  the  commands  of  our  divine  lawgiver,  well  might 
we  say  with  the  astonished  disciples,  "  who  then  can 
be  saved?" 

But  the  God  whom  we  serve  is  not  so  hard  a  mas- 
ter, nor  does  his  religion  contain  any  such  severe  re- 
strictions as  these.  Christianity  forbids  no  necessary 
occupations,  no  reasonable  indulgencies,  no  innocent 
relaxations.  It  allov/s  us  to  use  the  world,  provided 
we  do  not  abuse  it.  It  does  not  spread  before  us  a 
delicious  banquet,  and  then  come  with  a  "  touch  not, 
taste  not,  handle  not."*  All  it  requires  is,  that  our 
liberty  degenerate  not  into  licentiousness,  our  amuse- 
ments into  dissipation,  our  industry  into  incessant  toil, 
our  carefulness  into  extreme  anxiety  and  endless  so- 
licitude. So  far  from  forbidding  us  to  engage  in  busi- 
ness, it  expressly  comands  us  not  to  be  slothful  in  it,f 
and  to  labour  with  our  hands  for  the  things  that  be 
needful ;  it  enjoins  every  one  to  abide  in  the  calling 
wherein  he  was  called, J  and  perform  all  the  duties  of 
it.  It  even  stigmatizes  those  that  provide  not  for  their 
own,  with  telling  them  that  they  arc  worse  than  infi- 

*  Coloss.  \\.  21.       t  Rt-m.  xl.i.  U.  1  Cor.  ly.  12.      t  1  Cor.  vii.  20. 


J08  LECTURE  VII, 

dels.*  When  it  requires  us  '^  to  be  temperatef  in  all 
things,"  it  plainly  tells  us  that  we  may  use  «// things, 
temperately  ;  when  it  directs  us  '^  to  make  our  mode- 
ration known  unto  all  men, "J  this  evidently  implies 
that  within  the  bounds  of  moderation  we  may  enjoy 
all  the  reasonable  conveniences  and  comforts  of  the 
present  life. 

But  how  then  are  we  to  reconcile  this  participation 
in  the  concerns  of  the  present  life,  with  those  very 
strong  declarations  of  scripture,  "  that  we  are  not  to 
be  conformed  to  this  world  ;  that  the  friendship  of  the 
world  is  enmity  with  God;  that  we  are  to  take  m 
thought  for  the  morrow ;  that  we  are  to  lay  up  trea- 
sures no  where  but  in  heaven ;  that  we  are  to  pray 
without  ceasing ;  that  we  are  to  do  all  things  to  the 
glory  of  God ;  that  we  are  not  only  to  leave  father, 
mother,  brethren,  sisters,  and  for  the  sake  of  Christ  andL 
his  gospel,  but  that  if  we  do  not  hate  all  these  near  and 
dear  connections,  and  even  our  own  lives,  we  cannot 
be  his  disciples.  "§ 

These,  it  must  be  acknowledged,  are  very  strong 
expressions,  and  taken  in  their  strict  literal  sense,  do 
certainly  imply  that  we  are  to  abandon  every  thing  that 
is  most  dear  and  valuable  and  delightful  to  us  in  this 
life,  anclto  devote  ourselves  so  entirely  to  the  contem- 
plation and  love  and  worship  of  God,  as  not  to  bestow 
a  single  thought  on  any  thing  else,  or  to  give  ourselves, 
the  smallest  concern  about  the  affairs  of  this  sublunary 
•state. 

But  can  any  one  imagine  this  to  be  the  real  doc- 
trine of  scripture  ?  You  may  rest  assured  that  nothing 
so  unreasonable  and  extravagant  is  to  be  fairly  deduced 
from  these  sacred  writings. 

In  order  then  to  clear  up  this  most  important  point, 
three  things  are  to  be  considered. 

First,  that  v/ere  these  injunctions  to  be  understood 
in  their  literal  signification,  it  v/ould  be  utterly  imposr 

*  1  Tim.  V.  8.  t  1  Cor.  ix.  25.  |  Philip,  iv.  5. 

§  Rom.  xii.  2.  Jam.  iv.  4  Matth.  vi.  20,  34.  I  Thess.  v.  17.  Eplies.  vi. 
28.  1  Cor.  X.  31.  Luke,  xiv.  26. 


LECTURE  Vli.  t@§ 

sible  for  us  to  continue  a  week  longer  in  the  world.  If, 
for  instance,  we  were  bound  to  pray  without  ceasing, 
and  to  take  no  thought  whatever  for  the  morrow,  we 
must  all  of  us  quickly  perish  for  want  of  the  common, 
necessaries  of  life. 

2dly.  It  must  be  observed  that  all  oriental  writers, 
both  sacred  and  profane,  are  accustomed  to  express 
themselves  in  bold  ardent  figures  and  metaphprs,  which, 
before  their  true  meaning  can  be  ascertained,  require 
very  considerable  abatements,  restrictions,  and  limi-. 
tations. 

3dly,  What  is  most  of  all  to  the  purpose,  these  a- 
batements  are  almost  constantly  pointed  out  by  scrip- 
ture itself  and  whenever  a  very  strong  and  forcible  id- 
iom is  made  use  of  you  will  general  find  it  explained 
and  modified  by  a  different  expression  of  the  same 
sentiment,  which  either  immediately  follows,  or  occurs 
in  some  other  passage  of  Scripture, 

Thus  in  the  present  instance,  when  Christ  says, 
^'  Ye  cannot  serve  God  and  mammon  ;  therefore,  take 
|io  thought  for  your  life  what  ye  shall  eat  and  what  ye 
shall  drink,  nor  yet  for  your  body  what  ye  shall  put 
on  :"  this  is  most  clearly  explained  a  few  verses  after, 
in  these  words,  "  Seek  ye^rsi  the  kingdom  of  God 
and  his  righteousness,  and  all  these  things  shall  be  adr 
ded  unto  you."*  The  meaning  therefore  of  the  pre-r 
cept  is  evidently  this ;  not  that  we  are  absolutely  to 
take  no  thought  for  our  life,  and  the  means  of  support- 
ing it ;  but  that  our  thoughts  are  not  to  be  ivholly  or 
principally  occupied  vidth  these  things.  We  are  not 
to  indulge  an  immoderate  and  unceasing  anxiety  and 
solicitude  about  them  :  for  that  indeed  is  the  true 
meaning  of  the  original  word  merimnao.  In  our  Eng- 
lish Bible,  that  word  is  translated  take  no  thought  ;  but 
at  the  time  when  our  translation  was  made,  that  exr 
pression  signified  only  be  not  too  careful.  Our  hearts, 
as  it  is  expressed  in  another  place,  are  not  to  be  over- 
charged with  the  cares  of  this  life,*  so  as  to  exclude 
^11  other  concerns,  even  those  of  religion. 

*  Luke,  xxi.  34. 


21«  LECTURE  VIL 

In  the  same  manner  with  respect  to  pleasures,  we 
are  not  forbid  to  have  any  love  for  them ;  we  are  only 
commanded  not  to  be  lovers  of  pleasures  more  than 
lovers  of  God.^ 

When  therefore  it  is  said,  ye  cannot  serve  God  and 
mammon,  the  point  contended  for  in  respect  to  God  is 
not  ^y^^w'^w^ possession^  but  exclusive  dominion.  Other 
things  may  occasionally  for  a  certain  time,  and  to  a 
certain  degree,  have  possession  of  our  minds,  but  they 
must  not  rule^  they  must  not  reign  over  them.  We 
cannot  serve  two  masters ;  we  can  serve  but  one  faith- 
fiilly  and  effectually,  and  that  one  must  be  God.  The 
concerns  and  comforts  of  this  life  may  have  their  due 
place  in  our  hearts,  but  they  must  not  aspi^^e  to  the 
jirst;  this  is  the  prerogative  of  religion  alone;  religion 
must  be  supreme  and  paramount  over  all.  Every  one, 
it  has  been  often  said,  has  his  ruling  passion.  The  rul- 
ing passion  of  the  Christian  must  be  the  love  of  his 
Maker  and  Redeemer.  This  it  is  which  must  princi- 
pally  occupy  his  thoughts,  his  time,  his  attention,  his 
heart.  If  there  be  any  thing  else  which  has  gained  the 
ascendency  over  our  souls,  on  which  our  desires,  our 
wishes,  our  hopes,  our  fears,  are  chiefly  fixed,  God  is 
then  dispossessed  of  his  rightful  dominion  over  us  ;  we 
serve  another  master,  and  we  shall  think  but  little  of 
our  Maker,  or  any  thing  belonging  to  him. 

His  empire  over  our  hearts  must,  in  short,  at  all 
events  be  maintained.  When  this  point  is  once  secur- 
ed, every  inferior  gratification  that  is  consistent  with 
his  sovereignty,  his  glory,  and  his  commands,  is  per- 
fectly allowable ;  every  thing  that  is  hostile  to  them 
must  at  once  be  renounced. 

This  is  a  plain  rule,  and  a  very  important  one.  It  is 
the  principle  which  our  blessed  Lord  meant  here  to  es- 
tablish, and  it  must  be  the  governing  principle  of  our 
liv^es. 

Next  to  this  in  importance  is  another  command, 
which  you  will  find  in  the  12th  verse  of  the  seventh 
cliapter  ;  '*  Ail  thing  whatsoever  ye  would  that  mett 

*  2  Tim.  iii,  4. 


LECTURE  VII.  Ill 

sliould  do  to  you,  do  ye  even  so  to  them ;  for  this  is  the 
law  and  the  prophets."  As  the  former  precepts  which 
we  have  been  considering  relate  to  God,  this  relates  to 
man;  it  is  the  grand  rule  by  which  wq  must  in  all  ca- 
ses regulate  our  conduct  towards  our  neighbour ;  and  * 
it  is  a  rule  plain,  simple,  concise,  intelligible,  compre- 
hensive, and  every  way  worthy  of  its  divine  author. — 
Whenever  we  are  deliiiierating  how  w^e  ought  to  act  to- 
wards our  neighbour  in  any  particular  instance,  we 
miust  for  a  moment  change  situations  with  him  in  our 
own  minds,  we  must  place  him  in  our  circumstances 
and  ourselves  in  his,  and  then  whatever  we  should  wish 
him  to  do  to  us,  that  we  are  to  do  to  him.  This  is  a 
process,  in  which,  if  we  act  fairly  and  impartially,  we 
can  never  be  mistaken.  Our  own  feelings  will  deter- 
mine our  conduct  at  once  better  than  ail  the  casuists  in 
the  world. 

But  before  we  entirely  quit  the  consideration  of  this 
precept,  we  must  take  some  notice  of  the  observation 
subjoined  to  it,  which  will  require  a  little  explanation* 

"  Whatsoever  ye  would  that  men  should  do  to  you, 
do  ye  even  so  to  them ;  for  this  is  the  law  and  the  pro- 
phets." 

The  concluding  clause,  this  is  the  Ia%v  and  the  pro- 
phets, has  by  some  been  interpreted  to  mean,  this  is 
the  sum  and  substance  of  all  religion  ;  as  if  religion  con- 
sisted solely  in  behaving  justly  and  kindly  to  our  fellow 
creatures,  and  beyond  this  no  other  duty  was  required 
at  our  hands.  But  this  conclusion  is  as  groundless  as 
it  is  dangerous  and  unscriptural. 

There  are  duties  surely  of  another  order,  equally  ne- 
cessary at  least,  and  equally  important  with  those  we 
owe  to  our  neighbour. 

There  are  duties,  in  the  first  place  owing  to  our  Cre- 
ator, whom  we  are  bound  to  honor,  to  venerate,  to  wor- 
ship, to  obey,  and  to  love  with  all  our  hearts  and  souls, 
and  mind,  and  strength.  There  are  duties  owing  to 
our  Redeemer,  of  affection,  attachment,  gratitude,  faith 
in  his  divine  mission,  and  reliance  on  the  atonement  he 
ni-ade  for  us  on  the  cross.     There  are  lastly,  acts  of  dis- 


112  Iecture  Vlt 

cipline  and  self-government  to  be  exercised  over  our 
con'upt  propensities  and  irregular  desires.  According- 
ly, in  the  very  chapter  v.e  have  just  been  considering, 
we  are  commanded  to  seek  first  the  kingdom  of  God 
and  his  righteousness.  We  are  in  another  place  in- 
formed, that  the  love  of  God  is  the  first  and  great  com- 
mandment, and  the  love  of  our  neighbour  only  the  se- 
cond ;  and  we  are  taught  by  St.  James  that  one  main 
branch  of  religion  is  to  keep  ourselves  unspotted  from 
the  world.*  It  is  impossible,  therefore,  that  our  blessed 
Lord  could  here  mean  to  say,  that  our  duty  towards  our 
neiarhbour  was  the  whole  of  his  relisrion  ;  he  savs  noth- 
ing  in  fact  of  his  relip;ion;  he  speaks  only  of  the  Jewish 
religion;  the  lai:o  and  the  prophets ;  and  of  these  he  on- 
ly says  that  one  of  the  great  objects  they  have  in  view 
is  to  inculcate  that  same  equitable  conduct  towards  our 
brethren,  vvhich  he  here  recomm ended; f 

Let  no  one  then  indulge  the  vain  imagination  that  a 
just,  and  generous,  and  compassionate  conduct  towards 
his  fellow  creatures  constitutes  the  ivhole  of  his  dutyj 
and  ^vill  compensate  for  the  want  of  every  other  Chris- 
tian virtue. 

This  is  a  most  fatal  delusion  \  and  yet  in  the  present 
times  a  very  common  one.  Benevolence  is  the  favour- 
ite, the  fashionable  virtue  of  the  age  ;  it  is  universally 
cried  up  by  infidels  and  libertines  as  the  first  and  only 
duty  of  man  ;  and  even  many  who  pretend  to  the  name 
of  Christians,  are  too  apt  to  rest  upon  it  as  the  most  es- 
sential part  of  their  religion,  and  the  chief  basis  of  their 
title  to  the  rewards  of  the  gospel.  But  that  gospel,  as 
we  have  just  seen,  prescribes  tons  several  other  duties, 
which  require  from  us  the  same  attention  as  those  we 
owe  to  our  neighbour  ;  and  if  we  fail  in  any  of  them, 
we  can  have  no  hope  of  sharing  in  the  benefits  procur- 
ed for  us  by  the  sacrifice  of  our  Redeemer.  What  then 
God  and  nature,  as  well  as  Christ  and  his  apostles,  have 
joined  together,  let  no  man  dare  to  put  asunder.  Let 
no  one  flatter  himself  with  obtaininjr  the   rewards,  or 

*  James  i.  27.  -j-  See  chap.  xxii.  40.    Rom.  xiii.  8.    Gal.  v.  14'    ar.d 

Crotius  on  this  verse. 


LECTURE  vii.  iia 

even  escaping  the  punishments  of  the  Gospel,  by  per- 
forming only  one  branch  of  his  duty ;  nor  let  him  evei? 
suppose  that  under  the  shelter  of  benevolence  he  can 
either  on  one  hand  evade  the  first  and  great  command, 
the  love  of  his  Maker  ;  or  on  the  other  hand  that  he 
can  securely  indulge  his  favorite  passions,  can  compound 
as  it  v.'ere  with  God  for  his  sensuality  by  acts  of  gen- 
erosity, and  purchase  by  his  wealth  a  general  licence 
to  sin.  This  may  be  very  good  pagan  morality,  may 
be  very  good  modern  philosophy,  but  it  is  not  Christian 
godliness. 

As  it  is  my  purpose  to  touch  only  on  the  most  im- 
portant and  most  generally  useful  parts  of  our  Saviour's 
discourse,  I  shall  pass   over  what   remains  of  it,  and 
hasten  to   the  conclusion,   which  is   expressed  by  the 
sacred  historian  in  these  words  ;   "  And  it  came  to  pass, 
that  when  Jesus  had  finished  these  sayings,  the  people 
were  astonished  at  his  doctrine  ;  for  he  taught  them  as 
one  having  authority,  and  not  as  the  scribes."*     Both 
his  matter  and  his  manner  were  infinitely  beyond  any 
thing  they  had  ever  heard  before.     He  did  not,  like 
the  heathen  philosophers,  entertain  his  hearers  with  dry 
metaphysical  discourses  on  the  nature  of  the  supreme 
good,  and  the  several  divisions  and  subdivisions  of  vir- 
tue ;  nor  did  he,  like  the  Jewish  rabbies,  content  him- 
w_self  with  dealing  out   ceremonies   and  traditions,  with 
discoursing  on  mint  and  cummin,  and  estimating  the 
breadth  of  a  phylactery  ;  but  he  drew  off  their  attention 
from  these  trivial  and  contemptible  things  to  the  great- 
est and  the  noblest  objects ;   the  existence  of  one  su- 
preme Almighty  Being,   the   Creator,    Preserver,  and 
Governor  of  the  universe  :  the  first  formation  of  man  ; 
his  fall  from  original  innocence ;  the  consequent  cor- 
ruption and  depravity  of  his  nature ;  the  remedy  pro- 
vided for  him  by  the  goodness  of  our  Maker  and  the 
death  of  our  Redeemer ;  the  nature  of  that  divine  reli- 
gion which  he  himself  came  to  reveal  to  mankind  ;  the 
purity  of  heart  and  sanctity  of  life  which  he  required  ; 

*  Matih.  vii.  28,  29. 

15 


11*  LECTURE  VIT. 

the  communications  of  God's  holy  spirit  to  assist  our 
own  feeble  endeavours  here,  and  a  crown  of  immortal 
glory  to  recompense  us  hereafter. 

The  morality  he  taught  was  the  purest,  the  soundest^ 
the  sublimest,  the  most  perfect  that  had  ever  before 
entered  into  the  imagination,  or  proceeded  from  the  lips 
of  man.     And  this  he  delivered  in  a  manner  the  most 
Striking  and  impressive  ;  in  shoit,  sententious,  solemn, 
important,  ponderous  rules  and  maxims,  or  in  familiar, 
natural,  affecting  similitudes  and  parables.     He  shev/- 
ed  also  a  most  consummate  knowledge  of  the  human 
heart,  and  dragged  to  light  all  its  artifices,  subtleties, 
and  evasions^     He  discovered  every  thought  as  it  arose 
in  the  mind ;  he  detected  every  irregular  desire  before 
it  ripened  into  action.     He  manifested  at  the  same  time 
the  most  perfect  impartiality.     He  had  no  respect  of 
persons.     He  reproved  vice  in  every  station  wherever 
he  found  it,  v/ith  the  same  freedom  and  boldness  ;  and 
he  added  to  the  whole   the   weight,   the   irresistable 
weight  of  his  own  example.      He  and  he  only  of  all 
the  sons  of  men,  acted  up  in  every  the  minutest  instance 
to  what  he  taught ;  and  his  life  exhibited  a  perfect  por- 
trait of  his  religion.     But  what  completed  the  whole 
was,  that  he  taught,  as  the  evangelist  expresses  it,  ivith 
authority,  with  the  authority  of  a  divine  teacher.     The 
ancient  philosophers  could  do  nothing  more  than  give 
good  advice  to  their  followers  ;  they  had  no  means  of 
enforcing  that  advice  ;  but  our  great  Lawgiver's  pre- 
cepts are  all  dtvine   commands.      He  spoke  in  the 
name  of  God  ;  he  called  himself  the  Son  of  God.     He: 
spoke  in  a  tone  of  superiority  and  authority,  which  no 
one  before  had  the  courage  or  the  right  to  assume  :  and 
finally,  he  enforced  every  thing  he  taught  by  the  most 
solemn  and  awful  sanctions,  by  a  promise  of  eternal  fe- 
licity to  those  who  obeyed  him,  and  a  denunciation  of 
the  most  tremenduous  punishment  to  those  who  rejec- 
ted him. 

These  were  the  circumstances  which  gave  our  bles- 
sed Lord  the  authority  v/ith  which  he  spake..     No 


LECTURE  VIII.  lis 

wonder  then  that  the  people  *'  were  astonished  at  his 
doctrines ;  and  that  they  all  declared  he  spake  as  never 
man  spake,"* 

*  John  vii.  46. 


■J  egegiffeeo'^e 


LECTURE  VIII. 


MATTH.  viii. 


THE  eighth  chapter  of  St.  Matthew,  a  part  of 
which  will  be  the  subject  of  this  Lecture,  begins  with 
the  miraculous  cure  of  the  leper,  which  is  related  in  the 
following  manner : 

"  When  our  Lord  was  come  down  from  the  mountain, 
great  multitudes  followed  him,  and  behold  there  came 
a  leper  and  worshipped  him,  saying,  Lord,  if  thou  wilt 
thou  canst  make  me  clean.  And  Jesus  put  forth  his 
hand  and  touched  him,  saying,  I  ivili ;  be  thou  clean  : 
and  immediately  his  leprosy  was  cleansed.  And  Jesus 
saith  unto  him,  see  thou  tell  no  man  ;  but  go  thy  way, 
shew  thyself  to  the  priest,  and  offer  the  gift  that  Moses 
commanded,  for  a  testimony  unto  them." 

The  leprosy  is  a  disorder  of  the  most  malignant  and 
disgusting  nature.  It  was  once  common  in  Europe. 
Those  infected  with  it  were  called  Lazars,  who  were 
separated  from  all  human  society  (the  disease  being 
highly  contagious)  and  were  confined  in  hospitals  called 
Lazarettos,  of  which  it  is  said  there  were  no  less  than 
nine  thousand  at  one  time  in  Europe.  For  the  last 
two  hundred  years  this  distemper  has  almost  entirely 
vanished  from  this  and  other  countries  of  Europe,  and 
an  instance  of  it  now  is  but  seldom  to  be  met  with.  In 
the  East  it  still  exists  to  a  certain  degree  ;  and  there 
in  former  ages  it  had  its  source  and  origin,  and  raged 
for  a  great  length  of  time  with  extraordinary  violence. 

In  the  law  of  Moses,  there  are  very  particular  direc 


116  LECTURE  VIIF. 

tions  given  concerning  the  treatment  of  lepers,  and  a 
ceremonial  appointed  for  the  examination  of  them  by 
the  priest  when  they  were  supposed  to  be  cured.  But 
no  natural  remedy  is  prescribed  by  Moses  for  the  cure 
of  it.  It  was  considered  by  the  Jews  as  a  disease  sent 
by  God,  and  to  be  cured  only  by  his  interposition. 
There  could  not,  therefore,  be  a  stronger  proof  of  our 
Saviour's  divine  power,  than  his  caring  this  most  loathe 
some  disease,  of  which  many  instances  besides  this 
occur  in  the  Gospels.  The  manner  too  in  which  he 
performed  this  cure  was  equally  an  evidence  that  all  the 
fulness  of  the  Godhead  dwelt  in  him  ;*  it  was  instan- 
taneous, with  a  touch,  and  a  few  words,  and  those 
words  the  most  sublime  and  dignified  that  can  be  ima- 
gined:  I  will;  be  thou  clean  :  and  immediately 
the  leprosy  departed  from  him.  This  was  plainly  the 
language  as  well  as  the  act  of  a  God.  I  will  ;  be 
THOU  clean.  ^ 

Yet  w  ith  all  this  supernatural  power  there  was  no 
ostentation  or  parade,  no  arrogant  contempt  of  ancient 
ceremonies  and  institutions  (which  an  enthusiast  always 
tramples  under  foot;)  but  on  the  contrary  a  perfect 
submission  to  the  established  laws  and  usages  of  his 
country.  He  said  to  the  man  who  was  healed,  "  See 
thou  tell  no  man  ;  but  go  thy  way,  shew  thyself  to  the 
priest,  and  offer  the  gift  that  Moses  commanded,  for  a 
testimony  unto  them."  Here  he  gave  at  once  a  strike 
ing  example  both  of  humility  and  obedience.  He  en- 
joined the  man  to  keep  secret  the  astonishing  miracle 
he  had  wrought,  and  he  commanded  him  to  comply 
with  the  injunctions  of  Moses  ;  to  shew  himself  to  the 
priest,  to  undergo  the  examination,  and  to  offer  the  sac- 
rifice prescribed  by  the  law"  ;t  which  at  the  same  time 
that  it  shew^ed  his  disposition  to  fulfil  all  righteousness, 
established  the  truth  of  the  miracle  beyond  all  contro- 
versy, by  making  the  priest  himself  the  judge  of  the 
reality  of  the  cure.  This  was  not  the  mode  which  an 
impostor  would  have  chosen. 

After  this  miracle,  the  next  incident  that  occurs  \% 

*  Colloss.  ii.  9.  t  Lev.  xiy. 


LECTURE  VIII.  117 

the  remarkable  and  interesting  story  of  the  centurion, 
whose  servant  was  cured  of  the  palsy  by  our  Saviour. 
The  relation  of  this  miracle  is  as  follows ;  "  When 
Jesus  was  entered  into  Capernaum,  there  came  unto 
him  a  centurion,  beseeching  him  and  saying,  Lord,  my 
servant  lieth  at  honie  sick  of  the  palsy,  grievously  tor- 
mented.* And  Jesus  sajth  unto  him,  I  will  come  and 
heal  him.  The  centurion  answered  and  said,  Lord,  I 
am  not  worthy  that  thou  shouldest  come  under  my  roof, 
but  speak  the  word  only,  and  my  servant  shall  be  heal- 
ed. For  I  am  a  man  under  authority,  having  soldiers 
under  me  ;  and  I  say  unto  this  man  go,  and  he  goeth  ; 
and  to  another  come,  and  he  cometh ;  and  to  a  third 
do  this,  and  he  doeth  it.  When  Jesus  heard  it,  he 
marvelled,  and  said  to  them  that  followed  him.  Verily 
I  say  unto  you,  I  have  not  found  so  great  faith,  no, 
not  in  Israel.  And  Jesus  said  unto  the  centurion,  go 
thy  way  ;  and  as  thou  hast  believed,  so  be  it  done  un- 
to thee  :  and  his  servant  was  healed  in  the  self- same 
hour." 

This  is  the  short  and  edifying  history  of  the  Roman 
centurion  5  and  the  reason  of  its  being  recorded  by  the 
sacred  writers  was,  in  the  first  place,  to  give  a  most 
striking  evidence  of  our  Saviour's  divine  power,  which 
.enabled  him  to  restore  the  centurion's  servant  to  health 
at  a  distance,  and  without  so  much  as  seeing  him  ;  and 
in  the  next  place  to  set  before  us,  in  the  character  of 
the  centurion,  an  illustrious  example  of  those  eminent 
Christian  virtues,  humanity  and  charity,  piety  and  gen- 
erosity, humility  and  faith. 

*  In  the  parrallel  passage  of  St.  Luke,  chap.  vii.  it  is  said  that  the  centu? 
rion  sent  messengers  to  Jesus;  but  no  mention  is  made  of  his  coming  to  him 
in  person.  This  diiBciolcy  may  be  cleared  up  by  observing,  that  in  scriptui-e 
what  any  person  does  by  his  messengers  he  is  frequently  represented  as  do- 
ing by  himself.  Thus  Christ,  who  preached  to  tlie  Ephesians  by  his  apos'les, 
is  said  to  have  preached  to  them  himself  Eph.  ii.  17.  But  it  seems  to  me 
not  at  all  improbable,  that  the  centurion  may  both  have  sent  messengers  to 
Jesus,  and  afterwards  gone  to  him  in  person.  "  Not  thinking  himself  wor- 
thy," (as  he  himself  expresses  it)  to  go  to  Christ  in  tlie  first  instance,  he  sent 
probably  the  elders  of  the  Jews,  and  then  some  of  his  friends,  to  implore  our 
Lord  to  heal  his  servant,  not  meaning  to  give  him  the  trouble  of  coining  to 
his  house.  But  when  he  found  that  Jesus  was  actually  on  his  way  to  him, 
what  was  mors  natural  for  him  than  to  hasten  out  of  his  house  to  meet  him, 
gnd  to  make  his  acknowledgments  to  him  in  person  .' 


118  LECTURE  VIII. 

Of  the  former  of  these  vktues,  humanity  and  charity, 
he  gave  a  very  convincing  proof  in  the  solicitude  he 
shewed  for  the  v.'eh'are  of  his  servant,  and  the  strong 
interest  he  took  in  the  recovery  of  his  health.  And  this 
is  the  more  remarkable  and  the  more  honourable  to  the 
centurion,  because  in  general  the  treatment  which  the 
sevants  oi  the  Romans  experienced  from  their  masters 
was  very  different  indeed,  from  what  we  see  in  the 
present  instance.  These  servants  were  almost  all  of 
them  slaves,  and  were  too  commonly  treated  with  ex- 
treme rigour  and  cruelty.  They  were  often  strained 
to  labour  beyond  their  strength,  were  confined  to  loath- 
some dungeons,  were  loaded  with  chains,  were  scour- 
ged and  tortured  without  reason,  were  deserted  in  sick- 
ness and  old  age,  and  put  to  death  for  trivial  faults  and 
slight  suspicions,  and  sometimes  out  of  mere  wanton- 
ness and  cruelty,  without  any  reason  at  all.  Such  bar- 
barity as  this,  which  was  at  that  time  by  no  means  un- 
common, which  indeed  has  in  a  greater  or  less  degree 
imiversally  prevailed  in  every  country  where  slavery 
has  been  established,  and  which  shows  in  the  strongest 
light  the  danger  of  trusting  absolute  power  of  any  kind, 
political  or  personal,  in  the  hands  of  such  a  creature  as 
man ;  this  barbarity,  I  say,  forms  a  most  striking  con- 
trast to  the  kindness  and  compassion  of  the  centurion, 
who,  though  he  had  so  much  power  over  his  slaves, 
and  so  many  instances  of  its  severest  exertion  before 
his  eyes,  yet  made  use  of  it  as  we  here  see,  not  for  their 
oppression  and  destruction,  but  their  happiness,  com- 
fort, and  preservation. 

The  next  virtues  which  attract  our  notice  in  the  cen- 
turion's character  are  his  piety  and  generosity.  These 
were  eminently  displayed  in  the  affection  he  manifested 
towards  the  Jewish  people,  and  his  building  them  a 
place  of  worship  at  his  own  expence  ;  for  the  elders  of 
the  Jews  informed  Jesus,  "  that  he  loved  their  nation, 
and  had  built  them  a  synagogue."* 

The  Jews,  it  is  well  known,  v/ere  at  this  time  under 
the  dominion  of  the  Romans.      Their  country  was  a 

*  Luke  vii.  S. 


LECTURE  Vlir.  f  1  j 

Roman  province,  where  this  centurion  had  a  military 
command  ;  and  they  who  are  acquainted  with  the  Ro- 
man history  know  well  with  what  cruelty,  rapacity, 
and  oppression,  the  governors  and  commanding  officers 
in  the  conquered  provinces  too  commonly  behaved  to- 
wards the  people  whom  they  were  sent  to  keep  in  awe. 
So  far  were  they  from  building  them  temples  or  syna- 
gogues, that  they  frequently  invaded  even  those  sacred 
retreats,  and  laid  their  sacrilegious  hands  on  every 
thing  that  was  valuable  in  them.  Of  this  we  have 
abundant  proofs  in  the  history  of  Verres,  when  govern- 
or of  Sicily;  andVerreswasin  many  respects  a  faithful 
representative  of  too  large  a  part  of  the  Roman  gover- 
nors. In  the  midst  of  this  brutality  and  insolence  of 
power  does  this  gallant  soldier  stand  up  to  patronize 
and  assist  a  distressed  and  an  injured  people  ;  and  it  is 
a  testimony  as  glorious  to  his  memory  as  it  is  singular 
and  almost  unexampled  in  his  circumstances,  that  he 
loised  the  Jewish  nation,  and  that  he  gave  a  very  deci- 
sive and  magnificent  proof  of  it,  by  building  them  a 
synagogue  ;  for  there  cannot  be  a  stronger  indication 
both  of  love  to  mankind  and  love  towards  God,  than 
erecting  places  of  worship  where  they  are  wanted.*" 
Without  buildings  to  assemble  in,  there  can  be  no 
public  worship.  Without  public  worship  there  can  be 
no  religion  ;  and  what  kind  of  creatures  m^en  become 

*  There  is  a  most  dreadful'  want  of  this  nature  in  the  western  part  of  thig 
great  metropolis.  From  Sit.  Martin's-in-the-Fields  to  Marybone  church  in- 
elusive,  a  space  containing  perhaps  200.000  souls,  there  are  only  five  parish 
churches,  St.  Martin's,  St.  Ann's  Soho,  St.  Jame's,  St.  George's  Hanovey 
Square,  and  the  very  small  church  of  Marybone.  There  are,  it  is  true,  a  few 
chapels  interspersed  in  this  space ;  but  what  they  can  contain  is  a  mere  trifle, 
eoi'npared  to  the  whole  number  of  inhabitants  in  those  parts,  and  the  lowest 
classes  are  almost  entirely  excluded  from  them.  The  only  measure  that  can 
Be  of  any  essencial  service,  is  the  erection  of  several  spacious  parish  churches, 
capable  of  receiving  very  large  congregations,  and  aflording  decent  accommo- 
dations for  the  lovv'er  and  inferior,  as. well  as  the  higher  orders  of  the  people. 
In  the  reign  of  Queen  Anne,  a  considerable  sum  of  money  was  voted  by  Par- 
liament for  fif:y  new  churches.  It  is  most  devoutly  to  be  wished  thattlie  pre- 
sent Parliament  would,  to  a  cei-tain  extent  at  least,  follow  so  honorable  an  ex- 
ample. It  is,  I  am  sure,  in  every  point  of  view,  political,  moral,  and  reli- 
gious, well  worthy  the  attention  of  the  British  legislature.  A  sufficient  num- 
ber of  new  pai-ish  churches,  erected  both  in  the  capital  and  in  other  parts  of 
the  kingdom  wheie  they  are  wanted,  for  the  use  of  the  members  of  the  church 
of  England  of  all  conditions,  would  very  essentially  conduce  to  the  interests 
of  religion,  and  the  security  and  welfare  of  the  established  Chiuck.. 


120  i^ECTURE  VIIR 

without  religion  ;  into  what  excesses  of  barbarity,  fe* 
rocity,  impiety  and  every  species  of  profligacy  they 
quickly  plunge,  we  have  too  plainly  seen  ;  God  grant 
that  we  may  never  feel. 

The  next  remarkable  feature  in  the  character  of  the 
centurion  is  his  humility.  How  completely  this  most 
amiable  of  human  virtues  had  taken  possession  of  his 
soul,  is  evident  from  the  manner  in  which  he  solicited 
our  Saviour  for  the  cure  of  his  servant :  how  cautious, 
how  modest,  how  dilEdent,  how  timid,  how  fearful  of 
offending,  even  whilst  he  was  only  begging  an  act  of 
kindness  for  another !  Twice  did  he  send  messengers 
to  our  Lord,  as  thinking  himself  unworthy  to  address 
him  in  his  own  person;  and  when  at  our  Saviour's  ap- 
proach to  his  house  he  himself  came  out  to  meet  him, 
it  was  only  to  entreat  him  not  to  trouble  himself  any 
further;  for  that  he  was  not  worthy  that  Jesus  should 
enter  under  his  roof. 

This  lowliness  of  mind  in  the  centurion  is  the  more 
remarkable,  because  humility^  in  the  gospel  sense  of  the 
word,  is  a  virtue  with  which  the  ancients,  and  more 
particularly  the  Romans,  were  totally  unacquainted. — > 
They  had  not  even  a  word  in  their  language  to  describe 
it  by.  The  only  word  that  seems  to  express  it,  humili^ 
ias^  signifies  baseness,  servility,  and  meanness  of  spirit, 
a  thing  very  different  from  true  Christian  humility;  and 
indeed  this  was  the  only  idea  they  entertained  of  that 
virtue.  Every  thing  that  we  call  meek  and  humble, 
they  considered  as  mean  and  contemptible.  A  haugh- 
ty imperious  overbearing  temper,  a  high  opinion  of 
their  own  virtue  and  v\^isdom,  a  contempt  of  all  other 
nations  but  their  own,  a  quick  sense  and  a  keen  resent- 
ment, not  only  of  injuries,  but  even  of  the  slightest  af* 
fronts,  this  was  the  favourite  and  predominant  character 
of  the  Romans;  and  that  gentleness  of  disposition,  that 
low  estimation  of  our  own  merits,  that  ready  preference 
of  others  to  ourselves,  that  fearfulness  of  giving  offence, 
that  abasement  of  ourselves  in  the  sight  of  God  which 
"wec^Al  humility,  they  considered  as  the  mark  of  a  tame, 
abject,  and  unmanly  mind.     When,  therefore,  we  see 


XECTtrRE  VIM.  121 

this  virtuous  centurion  differing  so  widely  from  his 
countrymen  in  this  respect,  we  may  certainly  conclude 
that  his  notions  of  morality  were  of  a  much  higher 
standard  than  theirs,  and  that  his  disposition  peculiarly 
fitted  him  for  the  reception  of  the  Gospel.  For  humil- 
ity is  that  virtue,  which,  more  than  any  other,  disposes 
the  mind  to  yield  to  the  evidences,  and  embrace  the 
doctrines  of  the  Christian  revelation.  It  is  that  virtue 
which  the  Gospel  was  peculiarly  meant  to  produce,  on 
which  it  lays  the  greatest  stress,  and  in  which  perhaps, 
more  than  any  other,  consists  the  true  essence  and  vital 
principle  of  the  Christian  temper.  We,  therefore,  find 
the  strongest  exhortations  to  it  in  almost  every  page  of 
the  Gospel.  "  I  say  to  every  man  that  is  among  you," 
says  St.  Paul,  "  not  to  think  more  highly  of  himself 
than  he  ought  to  think,  but  to  think  soberly.  Mind 
not  high  things :  be  not  wise  in  your  own  conceits, 
but  condescend  to  men  of  lo\v  estate.  Stretch  not 
yourselves  beyond  your  measure.  Blessed  are  the  poor 
in  spirit,  says  our  Lord,  for  theirs  is  the  kingdom  of 
heaven.  Whosoever  shall  humble  himself  as  a  little 
child,  the  same  is  greatest  in  the  kingdom  of  heaven. 
Though  the  Lord  be  high,  yet  hath  he  respect  to  the 
lowly.  As  for  the  proud,  he  beholdeth  them  afar  off. 
Humble  yourselves  in  the  sight  of  the  Lord,  and  he 
shall  lift  you  up.  God  resisteth  the  proud,  but  giveth 
grace  to  the  humble.  Learn  of  me,  says  our  Saviour, 
for  I  am  meek  and  lowly  in  heart,  and  ye  shall  find  rest 
unto  your  souls."* 

I  come  now,  lastly,  to  consider  that  remarkable  part 
of  the  centurion's  character,  more  particularly  noticed 
by  our  Lord,  I  mean  his  faith.  "  I  say  unto  you,  I 
have  not  found  so  great  faith,  no,  not  in  Israel."  Now 
the  reason  of  the  high  encomiums  bestowed  on  him  by 
our  Saviour  on  this  account  was,  because  he  reasoned 
himself  into  a  belief  of  our  Lord's  power  to  work  mira- 
cles, even  at  a  distance  ;  because  he  who  had  been  bred 
up  in   the  principles  of  heathenism,  and  whose  only 

*  Rom.  xii.  3.  6.  2  Cor.  x.  U.  Matth.  v.  3.    xviii,  4.    Psalm  cxxxviji.  S. 
James  iv.  6.  10.    Matth.  si.  29. 

16 


|g^  liECTURE  VIIR 

guide  was  tlie  light  of  nature,  did  notwithstanding* 
frankly  submit  himself  to  sufficient  evidence,  and  waa 
induced  by  the  accounts  he  had  received  of  our  Sa- 
viour's doctrines  and  miracles,  to  acknowledge  that  he 
-was  a  divine  person »  Whereas  the  Jews  to  whom  he 
was  first  and  principally  sent,  wlio  from  their  infancy 
were  instructed  in  the  Holy  Scriptures,  in  which  were 
such  plain  and  express  promises  of  the  Messiah,  and 
•who  actually  did  expect  his  coming  about  that  time, 
suffered  themselves  to  be  so  blinded  by  their  prejudi- 
ces and  passions,  that  neither  the  unspotted  sanctity  of 
his  life,  the  excellence  of  his  doctrine,  nor  the  repeated 
and  astonishing  miracles  which  he  wrought,  could 
make  the  slightest  impression  on  the  greater  part  of  that 
stubborn  people.  Hence  we  may  see  how  impossible 
it  is  for  any  degree  of  evidence  to  convince  those  who 
are  determined  not  to  be  convinced;  and  what  little 
hopes  there  are  of  ever  satisfying  modern  infidels,,  if 
they  will  not  be  content  with  the  proofs  they  already 
liave.  They  are  continually  complaining  for  want  of 
evidence ;.  and  so  were  the  Jews  always  calling  out  for 
new  signs  and  new  wonders,  even  when  miracles  were 
daily  wrought  before  their  eyes»  We  may,  therefore,, 
say  of  the  former  what  our  Saviour  said  of  the  latter,. 
"  if  they  hear  not  Moses  and  the  prophets,  neither  will 
they  be  persuaded,  though  one  rose  frdm  the  dead."* 
It  is  possible,  we  find,,  for  incredulity  to  resist  evea 
<ocular  demonstration ;  and  when  obstinacy,  vanity,  and 
vice  have  got  thorough  possession  of  the  hearty  they  will 
not  only  subdue  reason  and  enslave  the  understanding^, 
but  even  bar  up  all  the  senses,  and  shut  out  conviction 
at  every  inlet  to  the  mind.  This  was  most  eminently 
the  case  with  some  of  the  principal  Jews..  Because  our 
Saviour's  appearance  did  not  con^espond  to  their  erro- 
neous and  preconceived  idea  of  the  Messiah,  because 
he  was.  not  a  triumphant  prince^  a  temporal  hero  and 
deliverer ;  but  above  all,  because  he  upbraided  them 
with  their  vices,  and  preached  up  repentance  and  refor- 
mation>  every  testimony  that  he  could  give  of  his.  di- 

*  Luke  xvi- 31^ 


LECTURE  VIIL  t*S 

vine  authority  and  power  was  rejected  with  scorn.  In 
vain  did  he  feed  thousands  with  a  handful  of  provisions; 
in  vain  did  he  send  away  diseases  with  a  word ;  in  vain 
did  he  make  the  graves  give  back  their  dead,  rebuke 
the  winds  and  waves,  and  evil  spirits  still  more  unruly 
and  obstinate  than  they.  In  answer  to  all  this  they 
could  say,  "  Is  not  this  the  carpenter's  son?  Does  he 
not  eat  and  drink  with  publicans  and  sinners,  and  with 
unwashen  hands?  Does  he  not  even  break  the  sabbath, 
by  commanding  sick  men  to  carry  their  beds  on  that 
sacred  day?"*  These,  doubtless,  were  unanswerable 
arguments  against  miracles,  signs,  and  prophecies, 
against  the  evidence  of  sense  itself,  against  the  universal 
voice  of  nature,  bearing  testimony  to  Christ. 

The  honest  centurion,  on  the  contrary,  without  any 
Judaical  prejudices  to  distort  his  understanding,  without 
asking  any  ill-timed  and  impertinent  questions  about 
the  birth  or  family  of  Christ,  attends  only  to  the  facts 
before  him.  He  had  heard  of  Jesus,  had  heard  of  his 
unblemished  life,  his  heavenly  doctrines,  his  numerous 
and  astonishing  miracles,  had  heard  them  confirmed  by 
such  testimony  as  no  ingenuous  mind  could  resist.  He 
immediately  surrenders  himself  up  to  such  convincing 
evidence  ;  and  so  far  from  requiring  (as  the  Jews  con- 
tinually did,  and  as  modern  sceptics  still  do)  more  and 
stronger  proofs,  he  seems  afraid  of  shewing  the  slight- 
est distrust  of  our  Saviour's  power.  He  declares  his 
belief  of  his  being  able  to  perform  a  miracle  at  any  dis- 
tance ;  and  entreats  him  not  to  give  himself  the  trouble 
of  coming  to  his  house  in  person,  but  to  speak  the  word 
only  and  his  servant  should  be  healed. 

This  then,  is  the  disposition  of  mind  we  ought  more 
particularly  to  cultivate ;  that  freedom  from  self-suffi- 
ciency and  pride  and  prejudice  of  every  kind,  that  sim- 
plicity and  singleness  of  heart  which  is  open  to  convic- 
tion, and  receives,  without  resistance,  the  sacred  im- 
pressions of  truth.  It  is  the  want  of  this,  not  of  evi- 
dence, that  still  makes  infidels  in  Europe  as  it  did  at 
first  in  Asia.     It  is  this  principle  operating  in  different 

•  Matth.  ix.  11.  xiii.  55.     Luke  xi.  38.     John  v.  18. 


124  LECTURE  VIII. 

ways  which  now  imputes  to  fraud  and  colkision  those 
miracles  which  the  Jews  ascribed  to  Beelzebub;  which 
now  rejects  all  human  testimony,  as  it  formerly  did  even 
iht  perceptions  of  sense. 

Such  were  the  distinguished  virtues  of  this  excellent 
centurion,  the  contemplation  of  whose  character  sug- 
gests to  us  a  variety  of  important  remarks. 

The  first  is,  that  the  miracles  of  our  Lord  had  the 
fullest  credit  given  to  them,  not  only  (as  is  sometimes 
asserted)  by  low,  obscure,  ignorant,  and  illiterate  men, 
but  by  men  of  rank  and  character,  by  men  of  the  world, 
by  men  perfectly  competent  to  ascertain  the  truth  of 
any  facts  presented  to  their  observation,  and  not  likely 
to  be  imposed  upon  by  false  pretences.  Of  this  de- 
scription was  the  centurion  here  mentioned,  the  Roman 
proconsul  Sergius  Paulus,  Dionysius  a  member  of  the 
supreme  court  of  Areopagus  at  Athens,  and  several 
others  of  equal  dignity  and  consequence. 

Secondly,  the  history  of  the  centurion  teaches  us, 
that  there  is  no  situation  of  life,  no  occupation,  no  pro- 
fession, however  unfavourable  it  may  appear  to  the  cul- 
tivation of  religion,  which  precludes  the  possibility  or 
exempts  us  from  the  obligation  of  acquiring  those  good 
dispositions,  and  exercising  those  Christian  virtues 
which  the  Gospel  requires.  Men  of  the  world  are  apt 
to  imagine  that  religion  was  not  made  for  them ;  that  it 
was  intended  only  for  those  who  pass  their  days  in  ob- 
scurity, retirement,  and  solitude,  where  they  meet  with 
nothing  to  interrupt  their  devout  contemplation,  no  al- 
lurements to  divert  their  attention,  and  seduce  their  af- 
fections from  heaven  and  heavenly  things.  But  as  to 
those  whose  lot  is  cast  in  the  busy  and  the  tumultuous 
scenes  of  life,  who  are  engaged  in  various  occupations 
and  professions,  or  surrounded  wuth  gaieties,  with  plea- 
sures and  temptations,  it  cannot  be  expected  that 
amidst  all  these  impediments,  interruptions,  and  attrac- 
tions, they  can  give  up  much  of  their  time  and  thoughts 
to  another  and  a  distant  world,  when  they  have  so  many 
things  that  press  upon  them  and  arrest  their  attention  in 
this. 


LECTURE  VIII.  125 

These,  I  am  persuaded,  are  the  real  sentiments,  and 
tliey  are  perfectly  conformable  to   the  actual  practice 
of  a  large  part  of  mankind.     But  to  all  these  pretences 
the  instance  of  the  centurion  is  a  direct,  complete,  and 
satisfactory  answer.     He  was  by  his  situation  in  life  a 
man  of  the  world.     His  profession  was  that,  which  of 
all  others,  is  generally  considered  as  most  adverse  to 
religious  sentiments  and  habits,  most  contrary  to  the 
peaceful,  humane,  and  gentle  spirit  of  the  Gospel,  and 
most  exposed  to  the  fascination  of  gaiety,  pleasure, 
thoughtlessness,  and  dissipation.     Yet  amidst  all  these 
obstructions  to  purity  of  heart,  to  mildness  of  disposi- 
tion and  sanctity  of  manners,  we   see  this  illustrious 
CENTURION  rising  above  all  the  disadvantages  of  his 
,  situation,  and   instead  of  sinking  into  vice  and  irreli- 
gion,  becoming  a  model  of  piety  and  humility,  and  all 
those  virtues  which  necessarily  spring  from  such  prin- 
ciples.    This  is  an  unanswerable  proof,  that  whenever 
men  abandon  themselves  to   impiety,   infidelity,   and 
profligacy,  the  fault  is  not   in  the  situation  but  in  the 
heart ;  and  that  there  is  no  mode  of  life,  no  employ- 
ment or  profession,  which  may  not,  if  Vv'e  please,  be 
made  consistent  with  a  sincere  iDelief  in  the  Gospel,  and 
with   the  practice  of  every  duty  we  owe  to  our  Maker, 
our  Redeemer,  our  fellow- creatures,  and  ourselves. 

Nor  is  this  the  only  instance  in  point ;  for  it  is  ex- 
tremely remarkable,  and  well  \vorthy  our  attention, 
that  among  all  the  various  characters  \^  e  meet  with 
in  the  New  Testament,  there  are  few  represented 
in  a  more  amiable  light,  or  spoken  of  in  stronger  terms 
of  approbation,  than  those  of  certain  military  men.  Be- 
sides the  centurion  who  is  the  subject  of  this  Lecture, 
it  was  a  centurion,  who  at  our  Saviour's  crucifixion 
gave  that  voluntary,  honest,  and  unprejudiced  testimo- 
ny in  hisfavour,  "  Truly  this  was  the  Son  of  God.^^^ 
It  was  a  centurion  who  generously  preserved  the  life  of 
St.  Paul,  when  a  proposition  was  made  to  destroy  him 
after  his  shipwreck  on  the  island  of  Melitaj.  It  was  a 
centui'ion  to  whom  Saint  Peter  was  sent  by  the  express 

*  Matth.  xxYii.-54.         t  Acts  xxvii.  43. 


126  LECTURE  VIII. 

appointment  of  God,  to  make  him  the  first  convert 
among  the  Gentiles :  a  distinction  of  which  he  seemed, 
in  every  respect,  worthy;  being,  as  we  are  told,  "  a  just 
and  a  devout  man,  one  that  feared  God  with  all  his 
house,  that  gave  much  alms  to  the  people,  and  prayed 
to  God  alway."* 

We  see  then  that  our  centurion  was  not  the  only  mi- 
litary man  celebrated  in  the  Gospel  for  his  piety  and 
virtue  ;  nor  are  there  wanting,  thank  God,  distinguish- 
ed instances  of  the  same  kind  in  our  ow^n  age,  in  our 
own  nation,  among  our  own  commanders,  and  in  the 
recent  memory  of  every  one  here  present.  All  which 
examples  tend  to  confirm  the  observation  already  made, 
of  the  perfect  consistency  of  a  military,  and  every  other 
mode  of  life,  with  a  firm  belief  in  the  doctrines  and  a 
conscientious  obedience  to  the  precepts  of  religion. 

Thirdly,  there  is  still  another  reflection  arising  from 
this  circumstance,  with  which  I  shall  conclude  the  pre- 
sent Lecture  ;  and  this  is,  that  when  we  observe  men 
bred  up  in  arms  repeatedly  spoken  of  in  scripture  in 
such  strong  terms  of  commendation  as  those  we  have 
mentioned,  we  are  authorized  to  conclude,  that  the 
profession  they  are  engaged  in  is  not,  as  a  mistaken  sect 
of  Christians  amongst  us  professes  to  think,  an  unlaw- 
ful one.  On  the  contiary,  it  seems  to  be  studiously 
placed  by  the  sacred  writers  in  a  favourable  and  an  hon- 
ourable light;  and  in  this  light  it  always  has  been  and 
always  ought  to  be  considered.  He  who  undertakes 
an  occupation  of  great  toil  and  great  danger,  for  the 
purpose  of  serving,  defending,  and  protecting  his  coun- 
try, is  a  most  valuable  and  respectable  member  of  soci- 
ety ;  and  if  he  conducts  himself  with  valour,  fidelity,  and 
humanity,  and  amidst  the  horrors  of  war  cultivates  the 
gentle  manners  of  peace,  and  the  virtues  of  a  devout 
and  holy  life,  he  most  am^^ly  deserves,  and  will  assured- 
ly receive  the  esteem,  the  admiration,  and  the  applause 
of  his  grateful  country,  and  what  is  of  still  greater  im- 
portance, the  approbation  of  his  God. 

*  Acts  X.  2.  t 


XECTURE  IX,  $$^ 

LECTURE  IX. 

MATTHEW  X. 

i  NOW  proceed  to  the  consideration  of  the  lOtB 
Chapter  of  St.  Matthew. 

In  the  preceding  chapter  we  find  our  Saviour  work- 
ing a  great  variety  of  miracles.  He  healed  the  man 
that  was  sick  of  the  palsy,  and  forgave  his  sins;  a  plain 
proof  of  his  divinity,  because  none  but  God  has  the 
power  and  the  prerogative  of  forgiving  sins;,  and  there- 
fore the  Jews  accused  hhn  of  blasphemy  for  pretending 
to  this  power.  He  also  cured  the  woman  who  touched 
the  hem  of  his  garment.  He  raised  to  life  the  deceased 
daughter  of  the  ruler  of  the  synagogue.  He  restored 
to  sight  the  two  blind  men  that  followed  him ,-  and  he 
cast  out  from  a  dumb  man  the  devil  with  v/hich  he  was 
possessed,  and  restored  him  to  his  speech.  These  mi- 
racles are  particularly  recorded :  but  besides  these  there 
must  have  been  a  prodigious  number  wrought  by  him,, 
of  which  no  distinct  mention  is  made ;  for  we  are  in- 
formed in  the  31st  verse  that  he  went  about  all  the  cities 
and  villages  teaching  in  their  synagogues,  and  preaching 
the  gospel  of  the  kingdom,  and  healing  coery  sickness 
and  ei)ery  disease  among  the  people. 
^s.  These  continued  miracles  must  necessarily  havepro- 
,  duced  a  great  number  of  converts.  And  accordingly 
we  find  the  multitude  of  his  followers  was  now  so  great,^ 
that  he  found  it  necessary  to  appoint  some  coadjutors 
to  himself  in  this  great  work.  "  The  harvest  truly  is 
plenteous,  says  he  to  his  disciples,  but  the  labourers 
are  few  ;  pray  ye  therefore  the  Lord  of  the  harvest,  that 
he  would  send  forth  labourers  into  his  harvest."* 

These  labourers  he  now  determined  to  send  forth  j 
and  in  pursuance  of  this  resolution  we  find  him  in  the 
beginnmg  of  this  chapter  calling  together  his  disciples^ 
cw.it  of  whom  he  selected  twelve,  called  by  St.  Matthew 

*  Matth,  ix.  37",  38. 


ISi  t£CTURE  IX. 

apostles  or  messengers,  whom  he  sent  forth  to  preach 
the  gospel,  and  furnished  them  with  ample  powers  for 
that  purpose  ;  powers  such  as  nothing  less  than  Omni- 
potence could  bestow.  The  names  of  these  apostles 
were  as  follows ;  Peter,  Andrew,  James,  John,  Philip, 
Bartholome\v,  Thomas,  Matthew,  another  James,  Thad- 
deus  or  Jude,  Simon,  Judas  Iscariot.  These  twelve 
persons,  St.  Matthew  tells  us,  Jesus  sent  forth,  and 
commanded  them,  saying,  "  Go  not  into  the  way  of 
the  Gentiles,  and  into  any  cities  of  the  Samaritans  enter 
ye  not;  but  go  rather  to  the  lost  sheep  of  the  house  of 
Israel;  and  as  ye  go,  preach,  saying.  The  kingdom  of 
heaven  is  at  hand."*  This  was  the  business  which 
they  were  sent  to  accomplish;  they  were  to  go  about 
the  country  of  Judea,  and  to  preach  to  the  Jews  in  the 
first  place  the  holy  religion  which  their  divine  master 
had  just  began  to  teach.  Then  follow  their  powers; 
*'  heal  the  sick,  cleanse  the  lepers,  raise  the  dead,  cast 
out  devils." 

After  this  come  their  instructions,  and  a  variety  of 
directions  how  to  conduct  themselves  in  the  discharge 
of  their  arduous  and  important  mission,  of  which  I  shall 
take  notice  hereafter  ;  but  must  first  ofier  to  your  con- 
sideration a  few  remarks  on  this  extraordinary  designa- 
tion of  the  apostles  to  their  important  office. 

And  in  the  first  place,  v/ho  were  the  men  singled  out 
by  our  blessed  Lord  for  the  purpose  of  diffusing  his 
religion  through  the  world ;  that  is,  for  the  ver\'  singu- 
lar purpose  of  persuading  m.en  to  relinquish  the  religion 
of  their  ancestors,  the  principles  they  had  imbibed  from 
their  infancy,  the  customs,  the  prejudices,  the  habits, 
the  vrays  of  thinking  which  they  had  for  a  long  course 
of  years  indulged,  and  to  adopt  in  their  room  a  system 
of  thinking  and  acting  in  many  respects  directly  oppo- 
site to  them ;  a  religion  exposing  them  to  many  present 
hardships  and  severe  trials,  and  referring  them  for  their 
reward  to  a  distant  period  of  time,  and  an  invisible 
world.  Was  it  to  be  expected  that  such  a  change  as 
this,  such  a  sudden  and  violent  revolution  in  the  minds 

•  Matth.x.  2—3. 


LECTURE  IX.  129 

of  men,  could  be  brought  about  by  common  and  ordi- 
nary instruments?  Would  it  not  require  agems  of  a 
very  superior  order,  of  considerable  influence  from  their 
birth  and  wealth  and  situation  in  life,  men  of  the  pro- 
foundest  erudition,  of  the  brightest  talents,  of  the  most 
consummate  knowledge  of  the  world  and  the  human 
heart,  of  the  most  insinuating  manners,  of  the  most 
commanding  and  fascinating  eloquence?  Were  then 
the  apostles  of  this  description?  Quite  the  contrary. — 
They  were  plain,  humble,  unpretending  men,  of  low 
birth  and  low  occupations,  without  learning,  without 
education,  without  any  extraordinary  endowments,  na- 
tural or  acquired,  without  any  thing  in  short  to  recom- 
mend them  but  their  simplicity,  integrity,  and  purity 
of  manners.  With  w^hat  hopes  of  success  could  men 
such  as  these  set  about  the  most  difficult  of  all  enter- 
prizes,  the  reformation  of  a  corrupt  world,  and  the  con- 
version of  it  to  a  new  faidi  ?  Yet  we  all  know  that  they 
actually  did  accomplish  these  two  most  arduous  things, 
and  that  on  the  foundacions  they  laid  the  whole  super- 
structure of  the  Christian  church  has  been  raised,  and 
the  divine  truths  of  the  Gospel  spread  through  all  parts 
of  the  civilized  world.  How  then  is  this  to  be  account- 
ed for  ?  It  is  utterly  impossible  to  account  for  it  in  any 
way  but  that  which  Christ  himself  points  out,  in  this 
very  charge  to  his  apostles  :  "  Heal  the  sick,"  says  he 
to  them  in  the  8  th  vejse,  "  cleanse  the  lepers,  raise  the 
dead,  cast  out  devils."  Here  is  the  explanation  of  the 
whole  myster}'-.  It  was  the  powers  with  which  they 
"were  invested,  the  miracles  they  were  enabled  to  per- 
form, which  procured  such  multitudes  of  converts  — 
The  people  saw  that  God  was  with  them,  and  that, 
therefore,  every  thing  they  taught  must  be  true. 

Here  is  at  once. a  sufficient  cause  assigned  for  the  ef- 
fect produced  by  agents,  apparently  so  unequal  to  the 
production  of  it.  We  challenge  all  the  infidels  in  the 
world  to  assign  any  other  adequate  cause.  They  have 
never  yet  done  it ;  and  we  assert  with  confidence  that 
they  never  can, 

17 


ISO  LECTURE  IX. 

These  then  were  the  powers  the  apostles  carried  along* 
with  them  ;  and  where  shall  wc  find  the  sovereign  that 
could  ever  furnish  his  ambassadors  with  such  qualifica- 
tions as  these  ?  If  they  were  asked  with  what  authority 
they  were  invested,  and  what  proofs  they  could  give 
that  they  were  actually  commissioned  to  instruct  man- 
kind in  the  principles  of  true  religion,  by  that  great  per- 
sonage the  Son  of  God,  whose  servants  and  ministers 
they  pretended  to  be,  their  answer  was  short  and  deci- 
sive ;  bring  us  your  sick,  and  we  will  heal  them ;  shew 
us  your  lepers,  aud  we  will  cleanse  them  ;  produce  your 
dead,  and  we  will  restore  them  to  life^  It  would  not  be 
very  easy  to  dispute  the  authenticity  of  such  creden- 
tials as  these. 

It  is  further  to  be  observed  on  this  head,  that  the  cir- 
cumstance of  our  Saviour  not  only  working  miracles 
himself,  but  also  enabling  others  to  perform  them,  is 
an  instance  of  divine  power,  to  which  no  other  prophet 
or  teacher  before  him,  true  or  false,  ever  pretended.  In 
this,  as  in  many  other  respects,  he  stands  unrivalled  and 
alone. 

After  this  follow  some  directions,  no  less  singula!? 
and  new.  "  Provide  neither  gold  nor  silver,  nor  brass 
in  your  purses,  nor  scrip  for  your  journey,  neither  two 
coats,  neither  shoes,  nor  yet  staves."* 

That  is,  they  were  to  take  a  long  journey  without 
making  any  other  provision  for  it  than  the  staff  in  their 
hand,  and  the  clothes  they  had  on,  for,  says  Jesus,  the 
workman  is  worthy  of  his  meat ;  an  intimation  that  the 
providence  of  God  v/ould  watch  over  and  supply  their 
.wants.  This  required  some  confidence  in  their  Mas- 
ter; and  unless  they  had  good  grounds  for  thinking 
that  it  was  in  his  povrer  to  engage  Providence  on  their 
side  (or  in  other  words,  that  he  was  actually  the  Son  of 
God)  they  would  scarce  have  run  the  risk  of  so  un- 
promising an  expedition.  But  this  conclusion  grows 
stronger  when  we  come  to  the  declaration  in  the  next 
and  following  verses.  "  Behold,  I  send  you  forth  as 
sheep  in  the  midst  of  wolves ;  be  ye  therefore,  wise  as 

*  Matth.  X.  9— IQ. 


LECTURE  IX.  tn 

serpents,  and  harmless  as  doves.  But  beware  of  men ; 
for  they  will  deliver  you  up  to  the  councils  ;  and  they 
will  scourge  you  in  the  synagogues  ;  and  ye  shall  be 
brought  before  governors  and  kings  for  my  name's 
sake,  for  a  testimony  against  them  and  the  Gentiles  ; 
and  the  brother  shall  deliver  up  the  brother  to  death, 
and  the  father  the  child ;  and  the  children  shall  rise  up 
against  their  parents,  and  cause  them  to  be  put  to 
death  ;  and  ye  shall  be  hated  of  all  men  for  my  name's 
sake."* 

What  now  shall  we  say  to  this  extraordinary  and  un- 
exampled declaration  ? 

When  a  sovereign  sends  his  ambassadors  to  a  foreign 
country,  he  makes  an  ample  provision  for  their  journey, 
he  assigns  them  a  liberal  allowance  for  their  support, 
and  generally  holds  out  at  the  same  time  the  prospect  of 
a  future  reward  for  their  labours  and  their  services  to 
their  country  on  their  return  from  their  embassy.  And 
without  this  few  men  would  be  disposed  to  undertake 
the  commission. 

But  here  every  thing  is  the  reverse ;  instead  of  sup- 
port, they  were  to  meet  with  persecution  ;  instead  of 
an  honourable  reception,  they  were  to  experience  uni- 
versal hatred  and  detestation  ;  instead  of  reward,  they 
were  to  be  exposed  to  certain  ruin  and  destruction,  and 
to  be  let  loose  like  so  many  sheep  among  wolves. 

Can  we  now  conceive  it  possible  that  any  men  in 
their  senses  should,  without  some  very  pov/erful  and 
extraordinary  motive,  voluntarily  undertake  such  a 
commission  as  this,  in  which  their  only  recompence 
was  to  be  affliction,  misery,  pain,  and  death  ;  in  which 
all  the  natural  affections  of  the  human  heart  were  to  be 
extinguished  or  inverted,  and  their  nearest  relations, 
their  parents,  children,  or  brethren,  were  to  be  their 
persecutors  and  executioners  ?  Is  it  usual  for  human 
beings  wantonly  and  needlessly  to  expose  themselves 
to  such  evils  as  these,  without  the  least  prospect  of  any 
advantage  to  themselves  or  their  families  ?  You  may 
say  perhaps   that  simple,    ignorant,  uneducated   men, 

*  Matth.  X.  16,  17,  18,  21,  22. 


132  iLECTURE  IX. 

like  the  apostles,  might  easily  be  deluded  by  an  artful 
leader,  and  betrayed  into  very  dreadful  calamities,  and 
that  we  see  multitudes  thus  deceived  and  ruined  every 
day.  It  is  true  ;  but  where  in  this  case  is  the  art  of 
the  leader,  or  the  delusion  of  his  followers  ?  In  the  cases 
alluded  to,  men  are  induced  to  embark  in  perilous  un- 
dertakings, and  to  run  headlong  into  destruction,  by 
fair  promises  and  tempting  offers,  by  promises  of  liber- 
ty, of  wealth,  of  honour,  of  popularity,  of  glory.  But 
here,  instead  of  employing  any  art,  or  making  any  at- 
tempt to  decehe  his  followers,  our  Saviour  plainly  tells 
them  they  are  to  expect  nothing  but  what  is  most  dread- 
ful to  human  nature.  Whatever  they  suffered,  there- 
fore, they  suffered  with  their  eyes  open,  and  with  their 
own  free  choice  and  consent.  It  is  true,  they  were 
plain  ignorant  men  ;  but  they  could  feel  pain,  and  they 
could  have  no  more  fondness  for  misery  and  death  than 
other  people.  Yet  this  they  did  actually  and  cheerful- 
ly undergo  at  the  command  of  their  Lord.  How  is 
this  to  be  explained  and  accounted  for  ?  Is  there  any 
instance  upon  record  before  this  in  the  annals  of  the 
world,  where  twelve  grave  sober  men,  without  any  rea- 
son, and  without  being  misled  by  any  artifice  or  delu- 
sion whatever,  voluntarily  exposed  themselves  at  the 
desire  of  another  person  to  persecution,  torment,  and 
destruction  ?  There  must  have  been  some  cogent  rea- 
son for  such  a  conduct  as  this  ;  and  that  reason  could 
be  nothing  less  than  a  full  and  perfect  conviction,  arising 
from  the  miracles  which  they  saw  with  their  own  eyes, 
and  which  they  themselves  were  enabled  to  perform, 
that  Christ  was  what  he  pretended  to  be,  the  Son  of 
God  ;  that  all  power  was  given  to  him  in  heaven  and 
on  earth  ;  and  that  he  was  able  to  fulfil  the  promises  he 
had  made  them  of  a  recompence  in  a  future  life,  infi- 
nitely  surpassing  in  magnitude  and  in  duration  all  the 
sufferings  they  could  experience  in  the  present  world. 

This  is  the  only  rational  account  to  be  given  of  their 
conduct,  and  it  presents  to  us  in  a  short  compass  a 
strong  convincing  evidence  of  the  truth  of  the  Chris- 
tian revelation. 


I.ECTURE  IX.  iSS 

In  order  to  fortify  the  minds  of  his  disciples  against 
the  severe  trials  they  were  to  undergo,  our  blesaed 
Lord,  in  the  28di  verse,  adds  the  following  exhorta- 
tion :  "  Fear  not  them  which  kill  the  body,  but  are  not 
able  to  kill  the  soul ;  but  rather  fear  him  which  is  able 
to  destroy  both  soul  and  body  in  hell." 

This  passage  contains  a  decisive  proof  of  two  very 
important  doctrines,  the  existence  of  a  soul  distinct 
from  the  body,  and  the  continuance  of  that  soul  after 
death  (both  of  which,  in  direct  opposition  to  this  and 
many  other  passages  of  scripture,  some  late  writers  have 
dared  to  controvert ; )  and  it  plainly  refers  the  apostles 
to  the  consideration  of  a  future  life,  in  which  all  their 
views,  their  hopes  and  fears,  were  to  center,  and  by 
which  their  conduct  in  this  world  was  entirely  to  be 
regulated.  The  worst  their  enemies  could  do  to  them 
in  this  life  was  to  kill  the  body,  which  must  some  time 
or  other  be  destroyed  by  age  or  disease.  But  God  was 
able  to  kill  the  soul,  which  was  formed  for  immortality, 
to  annihilate  it  at  once,  or  to  condemn  it  to  everlasting, 
punishment.  It  was,  therefore,  of  infinitely  more  con- 
sequence to  avoid  his  displeasure,  and  to  secure  his  ap- 
probation by  performing  their  duty,  than  by  shamefully 
deserting  it  to  escape  the  infliction  of  the  bitterest  evils 
that  their  fellow  creatures  could  bring  upon  them. 

In  conformity  to  this  advice  he  tells  them,  "  that  he 
that  endureth  to  the  end  shall  be  saved :  And  that  he 
who  loses  his  life  for  his  sake  in  this  world,  shall  jBnd 
it  in  a  far  more  exalted  sense  in  the  next."* 

This  was  solid  comfort  and  substantial  support.  But 
unless  our  Lord  had  given  them  irresistible  miraculous 
evidence  of  the  reality  of  this  future  reward,  unless  they 
had  absolute  demonstration  of  its  certainty,  it  v/as  ut- 
terly impossible  that  they  could  be  so  mad  as  to  sacri- 
fice to  this  expectation  every  thing  most  valuable  in  this 
life,  and  even  life  itself. 

As  a  still  further  suppoit  under  the  terrifying  pros-' 
pect  which  our  blessed  Lord  had  held  up  to  the  apos- 

•  Mattli.  X.  22—39. 


134.  LECTURE  IS. 

ties,  he  assures  them  that  the  providence  of  God  would 
continually  siipermtend  and  watch  over  them. 

"  Are  not  two  sparrows,  says  he,  sold  for  a  farthing, 
and  one  of  them  shall  not  fall  to  the  ground  without 
your  Father ;  but  the  very  hairs  of  your  head  are  all 
numbered.  Fear  ye  not,  therefore,  ye  are  of  more  va- 
lue than  many  sparrows."* 

Here  w^e  have  that  most  important  and  comfortable 
doctrine  of  a  particular  Providence  plainly  and  clearly 
laid  down. 

That  he  who  erected  the  immense  and  magnificent 
fabrick  of  the  universe  w  ill  continue  to  regard  and  to 
preserve  the  work  of  his  own  hands,  and  maintain  what 
is  called  the  general  order  of  nature,  and  the  ordinary 
course  of  human  affairs,  is  so  consonant  to  reason  and 
common  sense,  that  few  even  of  the  pagans  who  believ- 
ed the  being  of  a  God,  entertained  any  doubt  of  this 
general  superintendence  of  the  Deity  over  the  worlds 
he  has  created,  and  the  inhabitants  he  has  placed  in 
them.  But  when  we  descend  from  this  comprehensive 
view  of  things  to  the  several  constituent  parts  of  the 
general  system,  and  to  every  individual  of  every  spe- 
cies of  animated  beings  dispersed  throughout  the  whole ; 
when  we  reflect  ho^v  very  inconsiderable  a  place  this 
globe  that  we  inhabit  holds  amongst  the  celestial  bo- 
dies, how  very  small  a  portion  it  occupies  of  unbound- 
ed space,  and  how  infinitely  minute  and  insignificant 
every  human  creature  must  appear  in  the  vast  mass  of 
created  beings,  we  can  hardly  think  it  possible  that  the 
care  of  the  SuiDreme  Being-  should  extend  to  ourselves ; 
we  cannot  help  fearing  that  we  shall  be  lost  and  over- 
looked in  the  immensity  of  creation,  and  that  we  are 
objects  far  too  small  and  minute  to  fall  v/itliin  the 
sphere  of  our  Maker's  observation.  The  more  we  rea- 
son on  this  subject,  the  more  ground  we  shall  find  for 
these  apprehensions  ;  and  there  is  nothing,  I  will  ven- 
ture to  say,  in  the  whole  compass  of  what  is  called  na- 
tural religion  or  modern  philosophy,  that  can  in  the 

•  Matth.  X.  29,  30,  31, 


LECTURE  IX.  ^     5S1 

smallest  degree  tend  to  allay  or  to  remove  these  natural, 
these  unavoidable  misgivings  of  the  human  mind. 

Here  then  is  one  of  those  many  instances  in  which 
we  can  have  no  certainty,  no  solid  ground  for  the  sole 
of  our  foot  to  stand  upon,  but  in  the  Gospel  of  Christ, 
Our  reason,  though  sent  out  ever  so  often  in  search  of 
a  resting  place,  returns  to  us,  like  Noah's  dove,  when 
the  waters  covered  the  earth,  without  any  token  of  com- 
fort. It  is  scripture  only  which  in  this  important  point 
can  give  rest  unto  our  souls.  There  we  are  assured 
that  every  individual  being,  even  the  leavSt  and  most 
contemptible,  even  the  sparrow  that  is  sold  for  less  than 
a  farthing,  is  under  the  eye  of  the  Almighty  ^;  that  so 
far  from  man  being  too  inconsiderable  for  the  notice  of 
his  Maker,  the  minutest  parts  of  his  body^  the  very 
hairs  of  his  head,  are  all  numbered.  These  very  strong 
instances  are  plainly  chosen  on  purpose  to  quiet  all  our 
fears,  and  to  banish  from  our  minds  every  idea  of  our 
being  too  small  and  insignificant  for  the  care  and  pro- 
tection of  the  Almighty. 

This  most  consolatory  doctrine  of  a  particular  Provi- 
dence, of  a  providence  which  watches  over  every  in4i-! 
vidual  of  the  human  race,  places  the  Christian  in  a  situ- 
ation totally  different  from  that  of  every  one  who  disbe- 
lieves revelation.  The  latter  must  conceive  himself 
under  no  other  government  but  that  of  chance  or  for- 
tune, and  of  course  must  consider  the  whole  happiness 
of  his  life  as  exposed  every  moment  to  the  mercy  of  the 
next  accident  that  may  befal  him.  The  true  believer 
on  the  contrary  has  the  most  perfect  conviction  that  he 
is  constandy  under  the  protection  of  an  almighty  and 
merciful  God,  in  whom  he  lives,  and  moves,  and  has 
his  being ;  "  Vv^hose  eyes  are  over  the  righteous,  and 
whose  ears  are  open  to  their  prayers  ;^"  that  therefore  if 
he  lives,  so  as  to  merit  the  approbation  of  his  heavenly 
Father,  he  has  every  reason  to  hope  for  such  a  degree  of 
happiness,  even  here,  as  the  imperfection  of  human  na- 
ture will  admit ;  and  he  is  certain  that  nothing  dreadful 
can  befal  him  without  the  knowledge  and  permission  of 
his  great  Protector,  who  will  even  in  that  case  support 


1S6  LECTURE  IX. 

him  under  it,  and  render  it  ultimately  conducive  to  his 

good. 

The  next  passage  in  this  chapter  to  which  1  shall  di- 
rect your  attention,  is  that  very  remarkable  one  which 
has  furnished  the  enemies  of  Christianity  with  so  much 
pretence  for  obloquy  and  invective  against  the  Gospel, 
and  has  been  the  source  of  no  small  uneasiness  and  dis- 
may to  some  of  its  warmest  friends.  The  passage  I 
mean  is  this;  "Think  not,"  says  our  Lord,  "lam 
come  to  send  peace  on  earth,  I  came  not  to  send  peace 
but  a  sword;  for  I  am  come  to  set  a  man  at  variance 
against  his  father,  and  the  daughter  against  her  mother, 
and  the  daughter-in-law  against  her  mother-in-law,  and 
a  man's  foes  shall  be  those  of  his  own  household."* 

What  shall  Vv^e  say  now  (exclaims  the  infidel)  to  this 
extraordinar}-  declaration?  Here  we  have  the  Author 
of  the  Christian  religion  himself  openly  and  explicitly 
avowing  that  he  came  to  send  a  sword  upon  earth,  to 
dissolve  all  the  tender  endearing  ties  of  domestic  affec- 
tion, to  set  the  nearest  relations  at  variance,  and  to  arm 
them  with  inextinguishable  rage  and  rancour  against 
each  other. 

But  can  this  be  really  the  sense  of  our  Saviour's 
words  ?  Can  He  mean  to  denounce  war  and  destruction 
to  the  human  species?  He  whose  whole  religion  breathes 
nothing  but  peace,  gentleness,  kindness,  and  compas- 
sion, to  every  human  being  ;  who  made  charity  or  the 
love  of  man  the  great  characteristic  mark  of  his  reli- 
gion:  who  expressly  forbade  his  disciples  "  to  call 
down  £re  from  heaven"  on  those  who  had  insnlted 
them;  who  in  this  very  chapter  commanded  them  "  to 
be  harmless  as  doves  ;  and  declared  that  he  came  not 
to  destoy  men's  lives,  but  to  save  them?"-|"  It  is  evi- 
dently impossible  that  the  author  of  such  precepts  and 
such  professions  could  mean  literally  to  spread  ruin 
and  desolation  over  the  earth.  What  then  was  his 
meaning?  It  was  to  obviate  an  error  into  which  the 
apostles  would  be  very  apt  to  fall,  and  which  probably 
our  Saviour  saw  rising  in  their  minds.     You    tell  us 

*  Matth.  X.  34—36.  f  Matth.  x.  16.     Luke  ix.  5S. 


LECTURE  IX.  137 

(they  perhaps  said  within  themselves)  you  tell  us  that 
we  shall  be  persecuted,   tormented,  and  put  to  death, 
and  that,  even  by  those  who  are  most  nearly  connected 
with  us.     But  how  is  this  possible  ?  How  can  all  this 
happen  under  your  protection,    under  the  reign  of  the 
Messiah,   the    Prince  of  Peace,  under  whom  we 
have  always  been  given  to  expect  tranquility,  repose, 
and   happiness  ?  To  this  supposed  reasoning  our  Sa- 
viour answers  ;   You  are  mistaken  in  your  idea  of  that 
peace,  which  I,  your   Messiah,  am  to  give  you.     It  is 
not  immediate  temporal  peace,  but  peace,  in  a  spiritual 
sense,  peace  in  your  own  minds,  a  ;d  peace  with  God. 
Ultimately  indeed  I  shall  establish  peace  in  eniery  sense 
of  the  word,  and  "  shall  make  wars  to  cease  in  all  the 
world;"*  but  at  present,  and  indeed  for   many  years 
to  come,    I    shall   not  bring  peace -but  a  sword  upon, 
earth.     The  promulgation  of  my  religion  will  be  pro- 
ductive of  much   dissension,  cruelty,  and  persecution, 
not  only  to  you,  but  to  all  those  who  for  many  ages  af- 
terwards shall  preach  the  Gospel  in  purity  and  truth. — 
The  true  cause  of  this  will  be  the  wickedness  and  the  fe- 
rocious passions  of  men;   but  the  occasion  and  x\i& pre- 
tence for  it  Vv'ill  be  the  holy  religion   which  you  are  to 
promulgate.     In  this  sense,  and  in  this  only,  it  is  that 
I  may  be  said  to  bring  a  sword  upon  earth  ;   but  they 
who  really  bring  it,  are  the  open  enemies  or  pretended 
friends  of  the  Gospel. 

Still  it  is  said  by  the  adversaries  of  our  faith,  that 
however  these  words  may  be  interpreted,  the  fact  is, 
that  Christians  themselves  have  brought  a  sword,  and 
a  most  destructive  su  ord,  upon  earth  ;  that  they  have 
persecuted  one  another  with  inconceivable  rancour 
and  fury;  and  that  their  dissensions  have  produced 
more  bloodshed,  misery,  and  desolation,  among  man- 
kiiid,  than  all  the  other  vvars  of  contending  nations  put 
together. 

-,  To  this  I  answer  in  the  first  place,  that  the  charge  as 
■here  stated  is  not  true.  It  is  not  true  that  wars  of  reli- 
,gion  have  been  more  iTcqaenc  and  more  sanguinary  than 

*  Psalm  xlvi.  9. 

18 


i3«  LECTURE  IX. 

any  others.  On  the  contrary,  it  may  be  proved  mtht 
clearest  manner,  from  the  most  authentic  facts,  that  by 
far  the  greatest  number  of  wars,  as  well  as  the  longest, 
most  extensive,  and  most  destructive,  have  been  ow- 
ing to  causes  purely  political,  and  those  too  sometimes 
of  the  most  trivial  nature.  And  if  we  Can  allow  men  to 
harass  and  destroy  one  another  for  a  mere  point  of  ho- 
jiour,  or  a  few  acres  of  land,  why  should  we  think  it 
strange  to  see  them  defending,  with  the  same  heat  and 
bitterness,,  what  they  conceive  to  be  the  most  essential 
requisite  to  happiness  both  here  and  hereafter  ? 

2dly.  I  must  observe,  that  a  very  large  part  of  those 
animosities,  wars,  and  massacres^  which  have  been  usu- 
ally stiied  religiouSy  and  with  the  entire  guilt  of  which 
Christianity  has  been  very  unjustly  loaded,  have  been 
altogether,  or  at  least  in  a  great  measure,,  owing  to  cau- 
ses of  a  very  different  nature  ;  to  the  ambition,  the  re- 
sentment, the  avarice,  the  rapacity  of  princes  and  of 
conquerors,  who  assumed  the  mask  of  religion  to  veil 
their  real  purpeses,  and  who  pretended  to  fight  in  the 
cause  of  God  and  his  church,  when  they  had  in  reality 
nothing  else  in  view  than  to  advance  their  power  or  ex- 
tend their  domimons.  All  history  is  full  of  instances 
of  this  kind. 

3dly.  It  should  be  remembered,  that  the  wildest  ex- 
cesses of  religious  persecution  did  not  take  place  till 
the  world  was  overrun  with  barbarity,  ignorance,  bigo- 
try, and  superstition ;  till  military  ideas  predominated 
in  every  thing,  in  the  form  of  government,  in  the  tem- 
per of  tl^  laws,  in  the  tenure  of  lands,  in  the  adminis- 
tration of  justice: itself;  and  till  the  Scriptures  were 
shut  up  in  a  foreign  tongue,  and  were  therefore  un- 
known to  the  people..  It  was  not  therefore  from  the 
Gospel,  but  from  a  total  ignorance  of  the  Gospel,  from-' 
a  total  perversion  of  its  true  temper,  genius,  and  spirit,, 
that  these  excesses  and  enormities  arose. 

4thly.  That  this  is  the  real  truth  of  the  case  appears- 
.demonstrably  from  this  circumstance,  that  when  after 
the  reformation  the  Scriptures  were  translated  into  the 
a&vexal  vernacular  languages  of  Europe,  and  the.  real. 


LECTURE  IX.  'i^f 

nature  of  the  Christian  revelation  became  of  course 
more  generally  known,  the  violence  of  persecution  be- 
gan to  abate ;  and  as  the  sacred  v^^ritings  wgyg  more  and 
more  studied,  and  their  true  sense  better  understood, 
the  baneful  spirit  of  intolerance  lost  ground  every  day, 
and  the  divine  principle  of  Christian  charity  and  bene- 
volence has  been  continually  gaining  fresh  strength  ; 
till  at  length,  at  the  present  moment,  persecution  by 
Christians  on  the  score  of  religion  only  has  almost  en- 
tirely vanished  from  the  face  of  the  earth  ;  and  v\  e  may 
venture  to  indulge  the  hope,  that  wars  of  religion,  strict- 
ly so  called,  will  be  heard  of  no  more. 

I  now  proceed  to  explain  the  verses  immediately  fol- 
lowing that  which  we  have  been  just  considering. 

*^  I  am  come,  says  our  Lord,  to  set  a  man  at  vari- 
ance against  his  father,  and  the  daughter  against  her 
mother,  and  the  daughter-in-law  against  her  mother-in- 
law,  and  a  man's  foes  shall  be  those  of  his  own  house- 
hold." 

This  passage  is  a  clear  proof  that  the  calamities  and 
miseries  predicted  in  the  preceding  verse  relate  primia- 
rily  and  principally  to  the  apostles  themselves,  because 
these  words  are  almost  a  repetion  of  what  our  Lord  ap- 
plied to  them  in  the  27th  verse,  "  The  brother  shall  de- 
liver up  the  brother  to  death,  and  the  father  the  child  ; 
and  the  children  shall  rise  up  against  their  parents,  and 
cause  them  to  be  put  to  death."* 

Now  as  these  cruelties  were  inflicted  on  the  apostles, 
not  by  believers,  but  by  unbelieving  Jews  and  heathens, 
that  is,  by  the  enemies  of  the  Gospel,  it  is  evident,  that 
when  our  Saviour  says  he  came  to  set  a  man  at  variance 
against  his  father,  and  so  on,  he  meant  only  to  say,  that 
the  religion  which  he  taught  wojLild  meet  with  the  most 
violent  opposition  from  the  .world,  and  would  expose 
his  apostles  and  disciples  to  the  most  unjust  and  in- 
human treatment,  even  sometimes  from  their  nearest  re- 
lations. 

Our  Lord  then  goes  on  to  say,  "  He  that  loveth  father 
and  mother  more  than  me  is  not  worthy  of  me."t  Thiis. 

*  Matth.  X.  21.  t  Matth.  x.  27. 


*4f  LECTURE  IX. 

has  an  evident  reference  to  the  two  preceding  verses  ; 
in  which  our  Lord  had  declared,  that  amidst  the  vari- 
ous miseries  that  would  be  occasioned  by  the  wicked- 
ness and  barbarity  of  those  who  rejected  and  resisted 
the  Christian  religion,  dissentions  would  arise  even 
among  those  most  nearly  connected  with  each  other, 
and  the  true  Christian  would  sometinies  find  his  bitter- 
est enemies  even  in  the  bosom  of  his  own  family.  A 
father  would  perhaps  persecute  his  own  son,  and  a  mo- 
ther her  daughter,  on  account  of  her  religious  opinions, 
and  would  by  argument  and  by  influence  endeavour  to 
persuade,  or  by  authority  and  power  to  compel  them  to 
abjure  their  faith.  In  cases  such  as  these  our  Lord 
here  intimates,  that  when  the  choice  is  between  re^ 
nouncing  our  nearest  relations  and  renouncing  our  re- 
ligion, we  must  not  hesitate  a  moment  what  part  we  are 
to  take ;  we  must,  to  obey  God  rather  than  man,  we 
must  give  up  all  and  follow  Christ.  "  He  that  loveth 
father  and  mother  more  than  me,  is  not  worthy  of  me  ; 
and  he  that  loveth  son  and  daughter  more  than  me,  is 
not  worthy  of  me."*  That  is  evidently  when  the 
nearest  and  dearest  relations  come  in  competition  with 
our  belief  in  Christ,  and  obedience  to  his  commands, 
our  affection  for  them  and  deference  to  their  opinions 
must  give  place  to  love  for  our  Redeemer  and  attach- 
Jnent  to  our  Maker. 

In  the  parallel  place  of  St.  Luke  this  precept  is  ex- 
pressed in  still  stronger  terms.  "  If  any  man  come  to 
me,  and  hate  not  his  father  and  mother,  and  wife,  and 
children,  and  brethren,  and  sisters,  yea,  and  his  own 
life  also  he  cannot  be  my  disciple,  "f 

The  mind  of  the  reader  is  at  the  first  view  apt  to  re- 
volt at  the  seeming  harshness  of  this  declaration  ;  but  it 
is  evidently  nothing  more  than  a  bolder  and  more  figu- 
rative way  (according  to  a  well-known  Hebrew  idiom) 
ofconveying  the  very  same  sentiment  that  St.  Matthew 
clothes  in  gentler  language.  It  means  nothing  more 
than  that  we  ought  to  entertain  a  more  ardent  affection 
for  our  heavenly  Father  than  for  our  earthly  parents  ; 

*  Acts  V.  29.  t  Luke  xiv.  26. 


LECTURE  X.  141 

and  that  his  commands  must  be  preferred  to  theirs 
•whenever  they  happen  to  interfere.  And  in  the  same 
manner  several  other  apparently  severe  injunctions  in 
the  Gospel  are  to  be  explained  and  mitigated  by  others 
of  the  same  import,  but  more  perspicuously  and  more 
mildly  expressed. 

But  we  are  not  only  enjoined  to  love  Christ  and  his 
religion  more  than  our  nearest  relations,  where  they 
happen  to  interfere,  but  even  more  than  our  own  life. 
"  He  thattaketh  not  his  cross  and  followeth  after  me, 
is  not  worthy  of  me."*  This  plainly  alludes  to  the 
custom  of  persons  who  were  going  to  be  crucified  bear- 
ing their  own  cross  ;  and  the  literal  and  primary  mean- 
ing is,  that  we  should  be  ready,  if  called  upon,  to  un- 
dergo even  that  painful  and  ignominious  death,  rather 
than  renounce  our  faith.  This  indeed  is  a  most  severe 
trial ;  but  it  is  a  trial  which  it  is  not  only  our  duty  but 
our  interest  to  undergo,  if  reduced  to  the  necessity  ei- 
ther of  forfeiting  our  life,  or  renouncing  our  allegiance 
to  Christ.  For  we  are  told  here  by  our  Lord  himself, 
that  "  he  who  findeth  his  life,  shall  lose  it,  and  he  that 
loseth  his  life  for  his  sake  shall  find  it."t  That  is, 
whoever  to  save  his  life  apostatizes  from  his  faith,  shall 
be  punished  with  the  loss  of  that  life  which  alone  de- 
serves the  name,  life  everlasting.  But  he  who  sacrifi- 
ces his  life  to  his  religion  in  this  world,  shall  be  reward- 
ed with  eternal  life  in  the  world  to  come. 

*  Matth.x.  38,  t  Ibid.  39. 

LECTURE  X. 

MATTH.  xiL 

THE  next  chapter  which  seems  more  peculiarly 
to  deserve  our  attention,  and  to  require  some  explana- 
tion and  illustration,  is  the  12th  chapter  of  St.  Mat- 
thew. 


112  LECTURE  X. 

It  begins  thus  :  "  At  that  time  Jesus  went  on  tho- 
sabbath-day  through  the  corn,  and  his  disciples  were 
an  hungred,  and  began  to  pluck  the  ears  of  corn  and 
to  eat.  But  when  the  Pharisees  saw  it,  thej'  said  unto 
him,  behold  thy  disciples  do  that  which  is  not  lawful  to 
do  on  the  sabbath-day.  But  he  said  unto  them,  have 
ye  not  read  what  David  did  when  he  was  an  hungred, 
and  they  that  were  with  him  ?  How  he  entered  into  the 
house  of  G©d,  and  did  eat  the  shevv-bread,  which  it 
was  not  lawful  for  him  to  eat,  neither  for  them  which 
were  with  him,  but  only  for  the  priests  ?  Or  have  ye 
iiOt  read  in  the  law,  how  that  on  the  sabbath-day  the 
priests  in  the  temple  profane  the  sabbath,  and  are 
blameless  ?  But  I  say  unto  you,  that  in  this  place  is  one 
greater  than  the  temple.  But  if  ye  had  knov/n  what 
this  meancth,  /  ivifl  haije  mercy  and  not  sacrifice^  ye 
would  not  have  condemned  the  guiltless  ;  for  the  Son 
of  man  is  Lord  even  of  the  sabbath- day.  And  wheri, 
he  was  departed  thence,  he  went  into  the  synagogue. 
And  there  was  a  man  which  had  his  hand  withered  ; 
and  they  asked  him,  saying,  is  it  lawful  to  heal  on  the 
sabbath-day  ?  that  they  might  accuse  him.  And  he 
said  unto  them,  what  man  shall  there  be  among  you 
that  shall  have  one  sheep,  and  if  it  fall  into  a  pit  on  the 
sabbath-day,  will  he  not  lay  hold  on  it,  and  lift  it  out  ? 
How  much  then  is  a  man  better  than  a  sheep  ?  Where- 
fore it  is  lawful  to  do  well  on  the  sabbath-day.  Then 
saithhe  to  the  man,  stretch  forth  thine  hand.  And  he 
stretched  it  forth,  and  it  was  restored  whole  like  the 
other." 

Although  here  are  two  different  transactions  related, 
that  of  plucking  the  ears  of  corn,  and  healing  the  with-, 
ered  hand,  yet  as  they  are  closely  connected  togetlier 
by  the  evangelist,  and  relate  to  the  same  subject,  the 
observation  of  the  sabbath,  I  have  recited  the  whole 
passage  comprehending  both  these  incidents  at  length, 
that  vou  miarht  have  before  you  at  one  view  all  that  our 
Saviour  has  said  on  this  important  branch  of  our  duty,^ 
and  that  we  might  fiiliy  understand  what  kind  of  rest  it 
is  that  our  blessed  Lord  judged  to  be  necessary  on  tht 


LECTURE  X.  US 

Jewish  sabbath,  and  what  liriiitations  and  exceptions 
to  it  he  admitted;  from  whence  we  may  form  some 
judgment  what  our  own  duty  is  on  that  holy  day  which 
iwe  justly  call  The  Lord's  Day,  and  which  must 
,be  considered  as  the  Christian  sabbath, 
.  From  this  passage,  as  well  as  from  many  others,  it 
iippears,  that  the  Jews  had  their  eyes  constantly  fixed 
on  Jesus  and  his  followers,  and  most  anxiously  sought 
out  for  opportunities  of  fastening  sorae  guilt  upon 
'them.  It  appears  also  that  they  were  extremely  unfor- 
tunate in  these  attempts,:  and  compelled  (as  in  the  pres- 
ent instance)  to  have  recourse  to  the  silliest  and  most 
trivial  charges  ;  and  even  these  turned  out  to  be  per- 
fectly unfounded.  From  whence  I  think  we  may  fair- 
ly draw  this  inference,  that  the  character  and  conduct 
of  our  Lord  arid  his  disciples  were  perfectly  blameless  ^ 
since  with  all  the  industry  of  so  many  sharp-sighted 
observers,  so  extremely  well  disposed  to  discover  guilt 
or  to  make  it,  they  could  discover  no  real  fault  in^ 
him. 

The  pretence  on  this  occasion  was,  that  the  disci- 
ples, by  plucking  a  few  ears  of  corn  and  eating  them 
as  they  passed  through  a  corn-field  on  the  sabbath  day, 
had  violated  the  rest  of  that  holy  day,  and  thus  trans- 
gressed the  Mosaical  law.  But  to  this  our  Lord  re- 
plied, that  in  cases  of  extreme  necessity  the  severity 
of  that  law  might  be  dispensed  with  and  relaxed.  As 
a  proof  of  this,  he  appealed  first  to  the  example  of  Da- 
vid, the  man-  after  God's  ov/n  heart,  who  (as  may  be 
seen  in  1  Samuel,  xxi.  6.)  when  he  and  his.  men  were 
reduced  to  great  streights  for  v/ant  of  food,  asked  and 
obtained  from  Ahimeiech  the  priest  a  part  of  the  con- 
secrated bread  which  had  been  taken  from  the  altar, 
and  which  it  was  not  lawful  for  any  but  the  priests  to 
eat.  The  other  instance  he  adduced,  was  that  of  the 
priests  themselves,  who  in  the  necessary  service  of  the 
temple  on  the  sabbath-day  were  obliged  to  work  with 
their  own  hands,  by  lighting  the  fires,  killing  the  vic- 
tims, offering  up  the  sacrifices.  Sec.  This  in  any  oth- 
er persons  would  have  been  considered  as  profanations 


144  LECTURE  X. 

of  the  sabbath  ;  but  in  the  priests  who  were  engaged  iri 
the  duties  of  religion  it  was  not. 

These  arguments  addressed  to  a  Jew  were  in  them- 
selves unanswerable^  because  they  appealed  to  the  prac- 
tice of  persons  whom  the  Jews  held  sacred,  and  whose 
conduct  they  durst  not  condemn.  But  they  went  still 
further  than  this ;  they  went  to  establish  this  general 
principle,  tliat  there  might  be  obligations  of  a  force  su- 
perior even  to  the  law  of  Moses,  and  to  which  it  ought 
in  certain  cases  to  give  w^ay ;  as  in  the  first  instance  to 
the  pressing  demands  of  necessity,  in  the  other  to  the 
services  of  the  temple. 

If  then  in  these  cases  the  law  might  be  dispensed 
with,  still  more  might  it  be  overruled  by  a  power  para- 
mount to  every  other  power,  by  him  who  was  far  great- 
er and  holier  than  the  temple  itself,  who  was  Lord  e'oen 
of  ths  sabbath,  who  was  indeed  supreme  Lord  over  all, 
and  might,  therefore  authorize  his  disciples,  in  a  case 
of  real  urgency,  to  depart  a  little  from  the  rigour  of  the 
sabbatical  rest. 

It  should  be  observed  here,  that  where  St.  Matthew 
says,  "  the  Son  of  man  is  Lord  even  of  the  sabbath- 
day;"  St.  Mark,  in  the  parallel  place,  expresses  him- 
self thus:  "  The  ssbbath  was  made  for  man,  and  not 
man  for  the  sabbath."  That  is,  the  sabbath  was  given 
to  man  for  his  benefit,  for  the  improvement  of  his  soul, 
as  well  as  for  the  rest  of  his  body  ;  and  the  latter,  when 
necessary,  must  be  sacrificed  to  the  former.  For  man 
was  not  made  for  the  sabbath ;  was  not  made  to  be  a 
slave  to  it,  to  be  so  servilely  bound  down  to  the  strict 
Pharisaical  observance  of  it,  as  to  lose  by  that  rigour- 
ous  adherence  to  the  latter,  opportunities  of  doing  es- 
sential service  to  himself  and  his  fellow  creatures. 

To  this  irresistible  force  of  reasoning  our  blessed. 
Lord  adds  another  argument  of  considerable  weight ; 
*'  If  ve  had  known,  says  he,  what  this  meaneath,  /  iio'ill 
have  mercy,  and  not  sacrifice,  ye  would  not  have  con- 
demned the  guiltless."  The  quotation  is  from  the 
prophet  Hosea;  the  v/ords  are  supposed  to  be  those  of 
God  himself;  and  the  meaning  is,  according  to  a  weiU 


lI^CTUkE  ±.  us 

kvtdWn  Jew'ish  idioin,  'I  prefer  merry  to  sacrWce;  that 
is,  vt?^!!  ^nycJetetnoniai  institution  interfereo  with  xHh 
texecution  of  any  charitable  orpiolls  desiga,  the  For  nei: 
itiust  give  place  to  the  latter;  as  in  the  present  instanee. 
a  strict  observance  of  the  sabbath  must  I'lOt  be  sufFi.'ita 
to  deprive  my  disciples  of  that  refreshment  "vhich  is 
tiecessary  to  support  them  under  the  fatigue  of  follow- 
ing me,  and  dispendiilg  to  mankind  the  blessings  of  the 
gospel.  We  see  then  with  what  superstiiioos  rigour 
the  JeWs  adhered  to  the  letter  of  their  law  respecting 
the  Jewish  sabbath;  and  with  what  superior  wisdom 
and  dignity  our  Lord  endeavoured  to  raise  their  minds 
above  such  trivial  things  to  the  true  spirit  of  it,  to  the 
life  and  soul  of  religion. 

The  fault  however  here  reproved  and  corrected  is 
hot  one  into  which  we  of  this  country  are  likely  to  fall, 
nor  is  there  any  need  to  warn  us  against  imitating  the 
Jews  in  this  instance.  There  is  no  danger  that  we 
should  carry  the  observance  of  our  sabbath  too  far,  or 
that  we  should  be  too  scrupulously  nice  in  avoiding 
fevery  the  minutest  infringement  of  the  rest  and  sancti- 
ty of  that  holy  day.  The  bent  and  tendency  of  the 
present  times  is  too  evidently  to  a  contrary  extreme,  to 
an  excessive  relaxation  instead  of  an  excessive  strictness 
in  the  regard  shewn  to  the  Lord's  day.  1  am  not  now 
speakingof  the  religious  duties  appropriated  to  the  Lord's 
day,  for  these  are  not  now  before  us, but  solely  of  therc-^r, 
the  repose  which  it  requires.  This  rest  is  plainly  infring- 
ed, whenever  the  lower  classes  of  people  continue  their 
ordinary  occupations  on  the  sabbath,  and  whenever  the 
hig^her  employ  their  servants  and  their  cattle  oh  this  day 
in  needless  labour.  This,  however,  we  see  too  frequently 
done,  more  particularly  by  selecting  Sunday  as  a  day 
for  travelling,  for  taking  longjournies,  which  might  as 
well  be  performed  at  any  other  time.  This  is  a  direct 
violation  of  the  fourth  commandment,  which  expressly 
gives  the  sabbath  as  a  day  of  rest  to  our  servants  and 
our  cattle. 

This  temporary  suspension  of  labour,  this  refresh- 
ment and  relief  from  incessant  toil,  is  most  graciously 

-19 


14S  LECTURE  X. 

allowed  even  to  the  brute  creation,  by  the  great  Gover* 
nor  of  the  universe,  whose  mercy  extends  over  all  his 
works.  It  is  the  boon  of  heaven  itself.  It  is  a  small 
drop  of  comfort  thrown  into  their  cup  of  misery ;  and 
to  wrest  from  them  this  only  privilege,  this  sweetest 
consolation  of  their  wretched  existence,  is  a  degree  of 
inhumanity  for  which  there  wants  a  name  ;  and  of  which 
few  people  I  am  persuaded,  if  they  could  be  brought 
to  reflect  seriously  upon  it,  would  ever  be  guilty. 

These  profanations  of  the  sabbath  are  however  some- 
times defended  on  the  ground  of  the  very  passage  we 
have  been  just  considering.  It  is  alledged,  that  as  our 
Lord  here  reproves  the  Jews  for  too  rigorous  an  atten- 
tion to  the  rest  of  the  sabbath,  it  conveys  an  intimation 
that  we  ought  not  to  be  too  exact  and  scrupulous  in 
that  respect ;  and  that  many  things  may  in  fact  be  al- 
lowable which  timid  minds  may  consider  as  unlawful. 
But  it  should  be  observed,  that  Jesus  condemns  nothing 
in  the  conduct  of  the  Jews  but  what  was  plainly  absurd 
and  superstitious;  and  he  allows  of  no  exceptions  to 
that  rest  from  labour  which  they  observed  on  the  sab- 
bath, except  simply  works  of  necessity  and  charity  ; 
such  for  instance  as  those  very  eases  which  gave  occa- 
sion to  the  conversation  in  this  chapter  between  Christ 
and  the  Jews,  that  of  the  disciples  plucking  the  ears  of 
corn  on  the  sabbath-day  to  satisfy  their  hunger,  and 
that  of  our  Saviour's  restoring  the  withered  hand.  It 
is  lawful,  in  short,  as  our  Saviour  expresses  it,  to  do 
loell  on  the  sabbath-day  ^  to  preserve  ourselves,  and  to 
benefit  our  fellow  creatures.  Thus  far  then  we  may 
go,  but  no  farther.  In  other  respects,,  the  rest  of  ,^\e 
Lord's  day  is  to  be  observed ;  and  those  very  excep- 
tions which  our  Saviour  makes  are  a  proof,  that  in  eve- 
ry other  case  he  approves  and  sanctions  the  duty  of 
resting  on  the  sabbath-day.  It  is  also  remarkable,  that 
our  own  laws,  grounding  themselves  no  doubt  on  this 
declaration  of  Christ,  make  the  same  exceptions  to  the 
rest  of  the  sabbath  that  he  does ;  thev  allow  works  of 
4iecessity  and  charity,  but  no  others.*    To  these,  there- 

*  See  the  Statute  of  29  C.  2,  c.  r. 


LECTURE  X.  14? 

fore,  we  ouglit  to  confine  ourselves  as  nearly  as  may  be ; 
and  with  these  exceptions,  and  these  only,  consecrate 
the  sabbath  as  a  holy  rest  unto  the  Lord. 

This  rest  the  Almighty  enjoined,  not,  as  is  sometimes 
pretended,  to  the  Jews  only,  but  to  all  mankind.  For 
even  immediately  after  the  great  work  of  creation  was 
finished,  we  are  told,  "  that  God  ended  his  work  that 
he  had  made,  and  he  rested  on  the  seventh  day  from  all 
the  work  which  he  had  made ;  and  God  blessed  the  se- 
venth day,  and  sanctified  it;  because  that  in  it  he  had 
rested  from  all  his  work  which  God  created  and 
made."*  It  is  evident,  therefore,  that  the  seventh 
day  was  to  be  a  day  of  rest  to  all  mankind^  in  memory 
of  God  having  on  that  day  finished  his  great  work  of 
creation  ;  and  this  seventh  day,  after  our  Lord's  resur- 
rection, was  changed  by  his  apostles  to  the^r^?  day  of 
the  week,  on  which  our  Lord  rose  from  the  dead,  and 
rested  from  his  labours;  so  that  the  rest  of  this  day  is 
now  commemorative  of  both  these  important  events, 
the  creation  and  the  lesurrection. 

I  now  proceed  to  consider  the  consequences  of  this 
conversation  between  our  Lord  and  the  Pharisees  on 
the  subject  of  the  sabbath.  One  should  have  expected 
that  so  wise  and  rational  an  explanation  of  the  law  re- 
specting that  day,  releasing  men  from  the  senseless  se- 
verities imposed  upon  them  by  the  servile  fears  of  su- 
perstition, but  at  the  same  time  requiring  all  that  re- 
spite from  labour  which  is  really  conducive  to  the  glory 
of  God  and  the  happiness  of  man  ;  one  should  have  ex- 
pected, I  say,  that  such  wisdom  and  such  benevolence 
as  this  would  have  triumphed  over  even  Pharisaical  ob- 
stinacy, and  extorted  the  admiration  and  applause  of 
his  hearers.  But  stubborn  prejudices,  and  deeprooted 
malignity,  are  not  so  easily  subdued.  For  see  what 
actually  followed.  "  The  Pharisees  went  out,"  says 
the  evangelist,  "  and  held  a  council  how  the}'^  might 
destroy  him."  Destroy  him!  for  what?  Why  for 
giving  ease  to  timid  minds  and  scrupulous  consciences, 
and  for  restoring  the  withered  hand  of  a  poor  decrepid 

*  Gen.  ii.  3,  3. 


14S  LECTURE  X. 

man.  And  were  these  deeds  that  deserved  destruc- 
tion ?  Would  it  liOt  rather  have  been  the  just  reward 
of  those  inhuman  wretches  who  v/ere  capable  of  con-, 
ceiving  so  execrable  a  project :  and  would  not  our 
Saviour  have  been  justified  in  calling  down  fire  fron> 
heaven,  as  he  easily  mighty  to  consume  them?  But 
his  heart  abhorred  the  thought.  He  pursued  a  di- 
rectly opposite  conduct ;  and  instead  of  inflicting  upon 
them  a  punishment  which  might  have  destroyed  them, 
he  chose  to  set  them  an  example  that  might  amend 
them.  He  chose  to  shew  them  the  difference  between 
their  temper  and  his  own,  between  those  malignant  vin- 
dictive passions  which  governed  them^  and  the  mild,. 
geiiile,  conciliating  disposition  which  his  religion  in-, 
spiicd.:  between  the  spirit  of  the  world,  in  short j  and; 
the  spirit  of  the  Gospel.  He  withdrew  himself  silently? 
and  quietly  from  them ;  and  great  rnultitudes  follov.edr 
him,  and  he  healed  them  all;  and,  to  avoid  all  irritation 
and  all  contest,  he  charged  them  that  they  should  not 
Uiiike  him  kaov/n.  "  Thus  was  fuifiiled,"  says  the 
evungclist,  that  which  was  spoken  by  Esaias  the  pro- 
phet, sa\  ing,  "  Behold  my  servant  whom  I  have  cho- 
sen; my  beloved,  in  whom  my  soul  is  well  pleased. — 
I  will  ])ut  my  spirit  upon  him,  and  he  shall  shew  judg- 
ment to  the  Gentiles.  He  shall  not  strive  nor  cry;  nei- 
ther shc-il  any  man  hear  his  voice  in  the  streets.  A 
bruised  reed  shall  he  not  break,  and  smoking  flax  shall 
he  not  quench,  till  he  send  forth  judgment  unto  victo- 
ry."* A  most  sublime  passage;  v/hich  may  thus  be 
paraphrased.  Behold  my  servant  whom  I  have  chosen, 
my  beloved,  in  ',vhom  m,y  soul  is  well  pleased!  I  v.-ill 
put  my  spirit  upon  him,  and  he  shall  teach  true  religion, 
not  only  to  the  people  of  Israel,  but  to  the,  heathens 
also ;  arid  this  he  shall  do  with  the  utmost  tenderness, 
mjidness,  and  meekness,  without  contention  and  noise, 
without  tumult  and  disturbance.  A  bruised  reed  shall 
he  not  break;  he  shall  not  bear  hard  upon  a  wounded 
and  contrite,  and  truly  humble  and  penitent  heart,  bow- 
ed down  with  a  sense  of  its  infirmities.     And  smoking 

*  Isaiah  xlii.  1 — 3. 


LECTURE  X.  149. 

flax  shall  he  not  quench ;  the  faintest  spark  of  returning, 
virtue  he  will  not  extinguish  by  severity ;  but  will  che- 
rish and  encourage  the  one,  and  will  raise  and  animate 
and.  enliven  the  other ;  till  by  these  gentle  conciliating 
means  he  shall  have  triumphed  over  the  wickedness  audi 
malevolence  of  his  enemies,  and  completely  established 
his  religion  throughout  the  world.  What  an  amiable 
picture  is  here  given  us  of  the  divine  Author  of  our. 
faith !  and  how  exactly  does  this  prophetic  description* 
correspond  to  the  whole  tenor  of  his  conduct  in  the 
propagation  of  his  religion  ! 

The  next  remarkable  occurrences  which  present 
themselves  in  this  chapter  are  those  of  our  Saviour  cast- 
ing a  devil  out  of  a  man  that  was  both  blind  and  dumb ; 
the  reflections  which  the  Pharisees  threw  upon  him  in 
consequence  of  this  miracle,  and  the  effectual  manner  in 
which  he  silenced  them,  and  repelled, their  calumny. 

The  passage  is  as  follows :  "  Then  was  brought  unto 
him  one  possessed  with  a  devil,  blind  and  dumb,  and 
he  healed  him,  insomuch  that  the  blind  and  dumb  both 
spike  and  saw.  And  all  the  people  were  amazed,  and 
said  is  not  this  the  Son  of  David?  But  when  the  Pha- 
risees heard  it,  they  said,  this  fellow  doth  not  cast  out 
devils  but  by  Beelzebub  the  prince  of  the  devils.  And 
Jesus  knew  their  thoughts,  and  said  unto  them,  every 
kingdom  divided  against  itself  is  brought  to  desolation  ; 
and  every  city  or  house  divided  against  itself  shall  not 
stand.  And  if  Satan  cast  out  Satan,  he  is  divided 
against  himself,  how  shall  then  his  kingdom  stand?" 

This  passage  affords  room  for  a  variety  of  observa- 
tion. 

In  the  first  place,  it  is  evident  from  this,  as  well  as 
from  many  other  passages  of  holy  writ,  that  at  the  time 
when  our  Saviour  proraulged  his  religion,  there  was  a 
calamity  incident  to  the  human  race,  of  which  at  pre- 
sent we  know  nothing,  and  that  is,  the  possession  of 
their  bodies  by  evil  spirits  or  devils  (as  they  are  usually 
called  in  scripture)  which  occasioned  great  torments 
to  the  unhappy  sufferers,  and  often  deprived  them  both 
©f  their  sight  and  hearings,  as  in  the  present  instance. — 


150  LECTURE  X. 

Such  possessions  having  long  since  ceased,  they  have 
appeared  to  several  learned  men  so  incredible,  that  they 
have  been  led  to  deny  that  they  ever  existed,  and  to 
maintain  that  they  were  only  diseases  of  a  violent  and 
terrifying  nature,  attended  with  convulsive  or  epileptic 
fits;  that  this  sort  of  disease  was  ascribed  by  the  Jews 
to  the  operation  of  evil  spirits ;  and  that  our  Saviour,  in 
compliance  with  their  prejudices,  treated  them  as  cases 
of  real  possession,  and  pretended  to  cast  out  devils, 
v^lien  in  fact,  he  only  cured  the  disorder  with  which  the 
patient  was  afflicted. 

This  opinion  is  supported  by  great  names  ;  but  how- 
ever great  and  respectable  they  may  be  it  appears  to  me 
utterly  indefensible. 

Every  expression  that  our  Lord  makes  use  of  with 
respect  to  these  demoniacs  plainly  supposes  them  to  be 
really  possessed ;  and  it  is  not  easy  to  assign  any  ad- 
missible reason  why  he  should  treat  them  as  such,   if 
they  were  not  so,  and  why  he  should  not  correct  instead 
of  countenancing  so  gross  an  error ;  as  such  a  conduct 
could  answer  no  one  good  purpose,  and  seems  hard  to 
reconcile  with  his  own  uniform  fairness  and  sincerity 
of  mind.     To  have  done  it  to  magnify  his  own  power 
in  casting  out  the  evil  spirits,  would  have  been,  to  all 
appearance,  a  very  needless  expedient ;  because  the  im- 
mediate removal  of  a  natural  disease  (if  it  was  one) 
would  have  been  an  equal  proof  of  his  divine  power. 
But  besides  this,  there  is  every  where  a  plain  distinc- 
tion made  between  common  diseases  and  demoniacal 
possessions ;  which  shews  that  they  were  totally  differ- 
ent things.    In  the  fourth  chapter  of  this  Gospel,  where 
the  very  first  mention  is  made  of  these  possessions,  it 
is  said,  that  our  Lord's  fame  went  throughout  all  Syria, 
and  they  brought  unto  him  all  sick  people  that  were  ta- 
ken with  divers  diseases  and  torments,  and  those  which 
were  possessed  with  devils,  and  he  healed  them.     Here 
you  see  those  that  were  taken  with  divers  diseases  and 
torments,  and  those  possessed  with  devils,  are  mention- 
od  as  distinct  and  separate  persons  i^  a  plain  proof  that 


LECTURE  X.  ;151 

the  demoniacal  possessions  were  not  natural  diseases  ; 
and  the  very  same  distinction  is  made  in  several  other 
passages  of  holy  writ* 

There  can  be  no  doubty  therefore,  that  the  demoni-^ 
acs  were  persons  really  possessed  with  evil  spirits ;  and 
although  it  may  seem  strange  to  us,  yet  we  find  from 
Josephus,  and  other  historians,  that  it  was  m  those 
times  no  uncommon  case.  In  fact,  it  appears  that 
about  the  time  of  our  Lord's  ministry,  that  tremendous 
spirit,  Satan,  or,  as  he  is  sometimeis  called  in  scripture, 
the  Prince  of  this  v/orld,  had  obtained  an  extraordinary 
degree  of  power  over  the  human  race,  inflicting  upon 
them  the  cruelest  pains  and  torments,  depriving  them 
of  their  senses,  rendering  them  wretched  in  themselves, 
and  terrible  to  all  around  them.  To  subdue  this  for- 
midable and  wicked  being,  and  to  destroy  him  that  had 
the  power  of  death,  tlia't  is,  the  devil,  was  one  great  ab- 
ject of  our  Saviour's  divine  mission;  audit  seems  to 
have  been  indispensably  necessary  for  accomplishing 
the  redemption  of  mankind,  that  the  kingdom  of  Satan 
should  in  the  first  place  be  destroyed,  and  that  the  sons 
of  men  should  be  rescued  from  that  horrible  and  dis- 
graceful state  of  slavery  in  which  he  had  long  held  them 
enthralled.  One  of  the  first  steps,  therefore,  that  our 
Lord  took  beibre  he  entered  on  his  ministry  was,  to  es- 
tablish his  superiority  over  this  great  enemy  of  man- 
kind: which  he  did  in  that  memorable  scene  of  the 
temptation  in  the  wilderness;  and  among  the  earliest 
of  his  miracles  recorded,  is  that  of  casting  out  devils 
from  those  who  were  possessed  by  them.  And  per- 
haps one  reason  why  these  possessions  were  permitted, 
might  be  to  afford  our  Lord  an  opportunity  of  giving 
the  Jews  a  visible  and  ocular  demonstration  of  his  de- 
cided superiority  and  sovereignty  over  the  prince  of  the 
devils,  and  all  his  agents,  and  of  his  power  to  subdue 
this  great  adversary  of  the  human  species.  He  appears 
indeed  to  have  been  in  a  state  of  constant  hostility  and 
warfare  with  this  wicked  spirit ;  and  in  this  very  pas- 
sage Satan  is  described  by  our  Saviour  under  the  im- 
age of  a  strong  man,  whom  it  was  necessary  to  bind  be- 


i^^  LECTURE  % 

fore  you  could  spoil  his  house,  and  exterminate  hirtl 
and  his  coadjutors,  as  Jesus  was  then  doing.  Yet  so 
little  were  the  Jews  sensible  of  this  enmity  between 
Christ  and  Beelzebub,  that  on  the  contrary  they  charg- 
ed them  with  being  friends  and  confederates.  They 
said,  "  This  fellow  doth  not  cast  out  devils  but  by 
Beelzebub  the  prince  of  the  devils."  The  answier  of 
our  Lord  to  this  was  decisive  and  satisfactory  to  every 
reasonable  mind.  "  Every  kingdom  divided  against 
itself  is  brought  to  desolation ;  and  every  city  or  house 
divided  against  itself  shall  not  stand.  And  if  Satan 
cast  out  Satan,  he  is  divided  against  himself,  how  shall 
then  his  kingdom  stand?"  His  argument  is  this  :  How 
absurd  and  preposterous  is  it  to  suppose  that  Satan. 
will  act  against  himself,  by  expelling  his  own  ministers. 
and  agents  whom  he  has  sent  to  take  possession  of  the 
minds  and  bodies  of  men,  and  by  assisthig  me  to  es- 
tablish my  religion,  and  thereby  diffuse  virtue  and  hap- 
piness throughout  the  world,  which  it  is  his  great  ob- 
ject to  destroy,  and  to  introduce  vice  and  misery  in 
their  room.  This  must  clearly  end  in  his  ruin,  and 
the  overthrow  of  his  empire  over  mankind.  It  js  evi- 
dent then  that  it  is  not  by  his  assistance,  but  by  the 
power  of  God,  that  I  cast  out  devils;  and  if  so,  it  is 
clear  to  demonstration  that  I  am  commissione  \  by  hea- 
ven to  teach  true  religion  to  mankind. 

I  cannot  quit  this  subject  of  miracles  without  ob- 
serving, what  a  remarkable  diuerence  there  is  between 
the  sentiments  of  modern  infidels  and  those  of  the  first 
enemies  of  the  Gospel  respecting  the  miracles  of  Christ. 
The  former  assert,  that  our  Saviour  wrought  no  real 
miracles  :  that  miracles  are  in  their  own  nature  incredi- 
ble and  impossible ;  and  that  no  human  testimony  what- 
ever can  give  credit  to  events  so  contrary  to  experience, 
and  so  repugnant  to  the  ordinary  course  of  nature. — 
But  go  to  those  unbelievers  who  lived  in  the  ear- 
liest ages  of  the  Gospel,  and  even  to  those  who  were 
eye-witnesses  to  our  Lord's  miracles,  and  they  will 
tell  you  a  very  different  story.  They  assert,  that  Jesus 
did  work  miracles;  they  acknowledge  that  he  did  ex- 


LECTURE  X.  ISS 

pel  evil  spirits  out  of  those  that  were  possessed.  They 
ascribed  the  miracle  indeed  to  the  pov\  er  of  Beelzebub, 
not  of  God.  But  this  we  know  to  be  absurdity  and 
nonsense.  The  fact  of  the  miraculous  cure  ihcy  did 
not  dispute;  and  this  at  once  establishes  the  divii:e 
mission  of  our  Lord,  To  which  then  of  these  two  de- 
scriptions of  infidels  shall  we  give  most  credit,  to  those 
who  lived  near  eighteen  hundred  years  after  the  mira- 
cles were  performed,  or  to  those  who  saw  them  wrought 
with  their  own  eyes:  and  though  they  detested  the 
author  of  them,  admitted  the  reality  of  his  wonderful 
works  ? 

Our  Lord  then,  continuing  his  conversation  with 
the  Pharisees,  addresses  to  them,  in  the  31st  verse, 
these  remarkable  words 

"  Wherefore  I  say  unto  you,  all  manner  of  sin  and 
blasphemy  shall  be  forgiven  unto  men ;  but  the  blas- 
phemy against  the  Holy  Ghost  shall  not  be  forgiven 
unto  men.  And  whosoever  speaketh  a  word  against 
the  Son  of  man,  it  shall  be  forgiven  him ;  but  whoso- 
ever speaketh  against  the  Holy  Ghost,  it  shall  not  be 
forgiven  him,  neither  in  this  world,  neither  in  the  world 
to  come." 

Our  Lord's  meaning  in  this  obscure  and  alarming 
passage  seems  to  be  this;  there  is  no  other  sin  or  blas- 
phemy which  argues  such  a  total  depravation  of  mind, 
but  that  it  may  be  repented  of  and  forgiven.  Lven  he 
that  speaks  agaiust  me,  the  Son  of  God,  and  is  not  con- 
vinced by  my  preaching,  may  yet  be  afterwards  con- 
verted by  the  power  of  the  Holy  Ghost,  by  the  mira- 
cles which  he  enables  me  and  my  disciples  to  work, 
and  may  obtain  remission  of  his  sin.  But  he  that  shall 
obstinately  resist  this  last  method  of  conviction  (that  of 
miracles  wrought  before  his  eyes)  and  shall  malicious- 
ly revile  these  most  evident  operations  of  the  spirit  of 
God,  contrary  to  the  reason  of  his  oun  mind  and  the 
dictates  of  his  own  conscience,  such  an  one  has  no 
further  means  left  by  which  he  may  be  convinced  and 
brought  to  repentance,  and  therefore  can  never  be  ior- 
given. 


154.  LECTURE  X. 

From  this  Interpretation,  which  is,  I  believe,  gene- 
rally admitted  to  be  the  true  one,  it  appears  that  there 
is  no  just  ground  for  the  apprehensions  sometimes  en- 
tertained by  pious  and  scrupulous  minds,-  that  they 
may  themselves  be  guilty  of  the  sin  here  declared  to  be 
unpardonable,  the  sin  against  the  Holy  Ghost;  for  we 
see  that  it  is  confined  solely  and  exclusively  to  the  case 
before  us,  that  is  to  the  crime  of  which  the  Pharisees 
had  just  been  guilty,  the  crime  of  attributing  those  mi- 
racles to  the  agency  of  evil  spirits,  which  were  plainly 
wrought  by  the  spirit  of  God,  and  which  they  saw  with 
their  own  eyes. 

What  confirms  this  interpretation  is,  that  this  crime 
is  here  called,  not  as  is  generally  supposed,  the  sin 
against  the  Holy  Ghost,  but  blasphemy  against  the  Ho- 
ly Ghost,  which  evidently  refers  not  to  actions  but  to 
words;  not  to  any  thing  done  but  to  something  said 
against  the  Holy  Ghost.  This  being  the  case,  it  is  clear 
that  as  miracles  have  long  since  ceased,  and  this  blas- 
phemy against  the  Holy  Ghost  relates  solely  to  those 
who  sa^v  miracles  performed  witli  their  own  eyes,  it  is 
impossible  for  any  one  in  these  times  to  be  literally  guil- 
ty of  this  impious  and  unpardonable  kind  of  blasphemy 
in  its  full  extent. 

OuF  Lord  then  addresses  himself  more  directly  to 
the  authors  of  this  spiteful  calumny:  "  Either  make 
the  tree  good  and  his  fruit  good,  or  else  make  the  tree 
corrupt  and  his  fruit  corrupt;  for  the  tree  is  known  by 
its  fruit :"  that  is,  be  uniform  and  consistent  with  your- 
selves. If  you  pretend  to  holiness  and  sincerity  of 
heart,  suffer  not  your  mouths  to  utter  these  blasphe- 
mies; or  if  you  persist  in  such  behaviour,  lay  aside  all 
claim  to  religion,  with  which  this  obstinate  malice  is 
as  inconsistent,  as  it  is  for  a  tree  not  to  discover  its  na- 
ture by  the  quality  of  the  fruit  it  produces.  He  then 
iidds,  "  O  generation  of  vipers,  how  can  ye,  being 
evil,  speak  good  things;  for  out  of  the  abundance  of 
the  heart  the  mouth  speaketh.  A  good  man,  out  of  the 
good  treasure  of  his  heart,  bringeth  forth  good  things  ; 
and  an  evil  man,  out  of  the  evil  treasure   of  his  hearty 


LECTURE  X.  ISS 

bringeth  forth  evil  things,"  The  import  of  which 
words  is  this:  But  it  is  impossible  that  you  should 
speak  otherwise  than  evil.  You  are  a  perverse  and 
malicious  generation,  and  the  thoughts  of  men's  hearts 
will  of  course  shew  themselves  by  their  words.  They 
arise  immediately  from  the  fund  within,  and  will  neces- 
sarily discover  whether  it  be  good  or  bad. 

Then  follows  another  very  remarkable  declaration  of 
our  Lord's  in  the  36th  verse:  "  I  say  unto  you,  that 
every  idle  word  that  men  shall  speak,  they  '  shall  give 
account  thereof  in  the  day  of  judgment. "  From  hence 
some  have  imagined,  that  at  the  day  of  judgment  we 
shall  be  called  to  an  account,  and  punished  for  every 
idle  and  unprofitable,  every  trifling  and  ludicrous  word 
that  we  have  ever  uttered  in  the  gaiety  of  the  heart  du- 
ring the  whole  course  of  our  lives.  If  this  be  the  case, 
how  hard  is  it,  will  the  enemies  of  the  Gospel  say,  in 
the  Author  of  your  religion,  to  exact  from  you  what  is 
utterly  inconsistent  with  the  infirmities  of  human  na- 
ture, and  which  must  completely  destroy  all  the-  free- 
dom, all  the  ease,  all  the  cheerfulness,  all  the  comforts 
of  social  converse,  and  render  it  necessary  for  every  man 
that  hopes  to  be  saved  to  seclude  himself  from  society, 
and  like  the  once  celebrated  fathers  of  the  order  of  La 
Trappe,  impose  upon  themselves  an  everlasting  silence  I 
That  this  must  be  the  consequence  of  the  sentence  here 
pronounced  by  our  Lord,  if  it  is  to  be  understood  in 
that  strict,  literal,  and  rigorous  sense  which  has  just 
been  stated,  and  which  at  the  first  view  the  words  seem 
to  import,  cannot  be  denied  ;  and  therefore  we  may 
fairly  conclude,  that  it  is  not  the  true  meaning  of  the 
passage  in  question  ;  because  we  know  that  we  do  not 
serve  a  hard  master,  who  requires  more  from  us  than 
our  strength  will  bear  ;  but  one  who  can  be  touched 
with  the  feeling  of  our  infirmities,  and  who  has  declar- 
ed, that  "  his  yoke  is  easy,  and  his  burthen  light." 

In  order  then  to  set  this  text  of  scripture  in  its  "true 
light,  we  must  look  back  to  what  had  just  passed;  we 
must  remember  that  the  Pharisees  had  but  a  little  be- 
fore reproached  our  Lord  with  having  cast  out  devils 


155  LECTURE  ST. 

through  Beelzebub  the  prince  of  the  devils;  and  it  isn 
tills  oaiumiiy  that  he  alludes  to  in  the  words  before  us  ; 
for  they  are  a. continuation  of  that  very  same  conversa- 
tion which  he  was  holding  M'ith  the  Jews.  Now  the 
vords  made  use  of  by  the  Pharisees  in  the  above  men- 
tioned charge  are  not  merely  idle,  or  foolish,  or  trifir.  g 
words,  they  are  in  the  highest  degree  maievoient,  fal^e, 
and  wicked;  they  constitute  one  of  the  grossest,  most 
dtrtestabie,  and  most  infamous  calumnies  that  ^ver  v^as 
ii'Cered  by  mun.  Cojisequently  by  idle  v/ords  our  Sa- 
viour plainly  meant,  false,  lying,  and  malicious  wouls, 
such  as  those  which  the  plkirisees  had  a  few  minutes 
before  applied  to  him. 

In  contirmution  of  this  it  should  be  observed,  that  the 
language  then  spoken  by  the  Jews  was  not'  their  primi- 
tive tongue,  but  one  mixed  and  made  up  of  the  dialects 
and  idioms  of  the  several  nations  that  surrounded  them, 
particularly  of  the  Chaldeans,  Syrians,  and  Aiubians. — - 
In  this  cmr  Suviour  delivered  ail  his  inslruciion^,  and 
heid  ali  his  discourses.  In  this  (as  some  learned  men 
think)  S;.  Matthew  o-iginally  wrote  his  Gospel  for  the 
use  oi  liie  Jewish  co.werts:  and  it  has  been  remarked, 
tnat  in  as  most  all  the  languages  of  which  this  miscel- 
laneous one  is  made  up,  by  idle  or  unprofitable  words 
are  meant,  faise,  lying,  maiicious,  and  scandalous  ca^ 
lumnies. 

But  though  in  the  passage  before  us  the  phrase  of 
uih  words  refers  more  immediately  to  the  malignant  ca* 
lunmy  of  the  Pharisees  against  Jesus ;  yet  it  certainly 
iiiciudes  ail  false,  slanderous,  and  vindictive  accusations 
<'f  our  neighbour;  ail  discourse  M'hich  is  in  any  re-. 
spect  iiijurious  to  God  or  man,  which  is  contrary  to 
truth,  to  decency,  and  evangelical  purhy  of  heart.  All 
conversation  or  this  sort  is  plainly  inconsistent  with  th.e 
sanctity  of  our  religion,  and  must  of  course  subject  tis 
to  God's  displeasure  here,  and  his  judgments  hereafter. 
AjkJ  even  in  the  literal  and  most  obvious  sense  of  idle 
'ivords,  though  we  are  not  excluded  from  the  innocent 
cheerlulness  of  social  converse,  yet  vre  must  beware  of 
giving  way  too  much  to  Iriiiiiig,   fooiish,  unprofitable 


LECTURE  XI.  15.7 

ar.d  unmeaning  talk.  Even  this,  when  carried  to  ex- 
cess, becomes  in  some  degree  criminal ;  it  produces, 
or  at  least -increases  a  frivolous  turn  of  mind;  unfits  us 
for  the  discharge  of  any  thing  manly  and  serious  ;  and 
indicates  a  degree  of  levity  and  thoughtlessness  not  very 
Govisistcnt  with  a  just  sense  of  those  important  interests, 
V.  hich  as  candiddces  for  heaven  we  should  have  con- 
stantly present  to  our  thoughts,  nor  suitable  to  those 
awful  prospects  into  eternity  which  the  Christian  reve- 
lation opens  to  our  view,  and  u  hich  ought  to  make  the 
most  serious  impressions  on  every  sincere  believer  in 
the  Gospel  of  Chnst. 


■  I    ns»ciec>ssi9^^e>-gjjg^ 


LECTURE  XI. 

MATTHEW  xiii. 

WE  are  now  arrived  at  the  thirteenth  chapter  of 
S^.  Matthew,  in  which  our  blessed  Lord  introduces  a 
new  mode  of  conveying  his  instructions  to  the  people. 
Hitherto  he  had  confined  himself  entirely  to  the  plain 
didactic  method,  of  which  his  sermon  on  the  mount  is 
a  large  and  noi  le  specimen.  But  his  discourses  now 
assume  a  different  shape,  and  he  begins  in  this  chapter, 
for  the  first  time,  to  address  his  hearers  in  parables. 
*'  The  same  day,  says  the  evangelist,  went  Jesus  out  of 
the  house,  and  sat  by  the  sea-side ;  and  great  multi- 
tudes were  gathered  together  unto  him,  so  that  he  went 
into  a  ship  and  sate  :  and  the  whole  multitude  stood 
on  the  shore,  and  he  spake  many  tilings  unto  them  in 
parables.'''* 

The  word  parable  is  sometimes  used  in  scripture  in 
a  large  and  general  sense,  ar.d  applied  to  short  senten- 
tious sayings,  maxims,  or  aphorisms,  expressed  in  a 
fig;urative,  proverbial,  or  even  poetic;:ii  m,anncr. 


I5S  LECTURE  XL 

But  In  Its  strict  and  appropriate  meaning,  especially 
as  applied  to  our  Saviour's  parables,  it  signifies  a  short 
narrative  of  some  'event  or  fact,  real  or  fictitious,  in 
which  a  continued  comparison  is  carried  on  between 
sensible  and  spiritual  objects ;  and  under  this  simili- 
tude some  important  doctrine,  moral  or  religious,  is 
conveyed  and  enforced. 

This  mode  of  instruction  has  many  advantages  over 
every  other,  more  particularly  in  recommending  vir- 
tue, or  reproving  vice. 

1.  In  the  first  place,  when  divine  and  spiritual  things 
are  represented  by  objects  well  known  and  familiar  tg 
us,  such  as  present  themselves  perpetually  to  our  ob- 
servation, in  the  common  occurrences  of  life,  they  arc 
much  more  easily  comprehended,  especially  by  rude 
and  uncultivated  minds  (thatis,  by  the  great  bulk  of  man- 
kind)  than  if  they  were  proposed  in  their  original  form. 

2.  hi  all  ages  of  the  world  there  is  nothing  with 
which  mankind  hath  been  so  much  delighted  as  with 
those  little  fictitious  stories,  which  go  under  the  name  of 
fables  or  apologues  among  the  ancient  heathens,  and  of 
parables  in  the  sacred  writings.  It  is  found  by  expe- 
rience, that  this  sort  of  composition  is  better  calculated 
to  command  attention,  to  captivate  the  imagination,  to 
affect  the  heart,  and  to  make  deeper  and  more  lasting 
impressions  on  the  memory,  than  the  most  ingenious 
and  most  elegant  discourses  that  the  wit  of  man  is  ca- 
pable of  producing. 

3.  The  very  obscurity  in  W'hich  parables  are  some- 
times involved,  has  the  effect  of  exciting  a  greater  de- 
gree of  curiosity  and  interest,  and  of  urging  the  mind 
to  a  more  vigorous  exertion  of  its  faculties  and  powers, 
than  any  other  mode  of  instruction.  There  is  some- 
tliing  for  the  understanding  to  work  upon ;  and  when 
the  concealed  meaning  is  at  length  elicited,  we  are  apt 
to  value  ourselves  on  the  discovery  as  the  effect  of  our 
own  penetration  and  discernment,  and  for  that  very- 
reason  to  pay  more  regard  to  the  moral  it  conveys. 

4.  When  the  mind  is  under  the  influence  of  strong 
prejudices,  of  violent  passions,  or  inveterate  habits,  and 


LECTURE  Xr.  fS9 

when  under  these  circumstances  it  becomes  necessarj 
to  rectify  error,  to  dissipate  delusion,  to  reprove  sin, 
and  bring  the  offender  to  a  sense  of  his  danger  and  his 
guilt ;  there  is  no  way  in  which  this  difficult  task  can 
be  so  well  executed,  and  the  painful  truths  that  must 
be  toJd  so  successfully  insinuated  into  the  mind,  as  by 
disguising  them  under  the  veil  of  a  well- wrought  and 
interesting  parable. 

This  observatioi^  cannot  be  better  illustrated  than 
by  referring  to  two  parables,  one  in  the  New  Testa- 
ment, the  other  in  the  Old,  which  will  amply  confirm 
the  truth,  and  unfold  the  meaning  of  the  preceeding  re- 
marks. 

The  first  of  these  which  I  allude  to  is  the  celebrated 
parable  of  the  good  Samaritan. 

The  Jews,  as  we  learn  from  our  Lord  himself,  had 
established  it  as  a  maxim  that  they  were  to  love  their 
neighbour  and  to  hate  their  enemy  ;*  and  as  they  con- 
sidered none  as  their  neighbours  but  their  own  coun- 
trymen ;  the  consequence  was,  that  they  imagined  them^ 
selves  at  liberty  to  hate  all  the  rest  of  the  world  ;  a  lib- 
erty which  they  indulged  without  reserve,  and  against 
none  with  more  bitterness  than  the  contiguous  nation 
of  the  Samaritans.  When,  therefore,  the  lawyer  iii  the 
Gospel  asked  our  Lord,  who  was  his  neighbour  ?  had 
Christ  attempted  to  prove  to  him  by  argument  that  he 
was  to  consider  all  mankind,  even  his  enemies,  even 
the  Samaritans,  as  his  neighbour  the  lawyer  would  have 
treated  his  answer  with  contempt  and  disdain  ;  all  his 
native  prejudices  and  absurd  traditions  would  have  risen 
up  in  arms  against  so  offensive  a  doctrine  ;  nor  would 
all  the  eloquence  in  the  world,  not  even  the  divine  elo- 
quence of  the  Son  of  God  himself,  have  been  able  to 
subdue  the  deep-rooted  prepossessions  of  the  obstinate 
Jew. 

Jesus  therefore,  well  knowing  the  impossibility  of 
convincing  the  lawyer  by  any  thing  he  could  say,  deter- 
mined to  make  the  man  convince  himself,  and  correct 
his  own  error.     Wi^h  this  view  he  relates  to  him  the 

Matth,  V.  43. 


160  LECTURE  XL 

parable  of  the  Jewish  traveller,  who  fell  araons^  rotiber^ 
ivas  stripped  and  wounded,  and  left  half  dead  upon  the 
spot;  and  though  passed  by  with  unfeeli.ig  indiferencc 
and  neglect  by  his  own  countrymen,  was  at  length  re^ 
lieved  and  restored  to  health  by  a  compassionate  Sa* 
maritan.  He  then  asks  the  lawyer,  who  was  neigh- 
bour to  this  distressed  traveller?  it  was  impossible  lor 
the  lawyer  not  to  answer,  as  he  did  (not  foreseeing  the 
consequence)  He  that  she%ved  mercy  to  him;  that  is  the 
Samaritan.  Here  then  he  at  once  cut  up  iiis  own  ab- 
surd opinion  by  the  roots.  For  if  tlie  Samaritans, 
whom  of  all  others  the  Jews  most  hated,  v  ere,  in  the 
true  and  substantial  sense  of  the  word,  tht  ir  ncigUhours, 
they  were  bound  by  their  own  law,  by  their  own  tradi- 
tions, and  by  this  man's  own  confession,  to  love  and  to 
assist  them  as  such.  The  conclusion  was  therefore. 
Go  and  do  thou.  likewise. 

This  then  affords  a  striking  proof  of  the  cfEcacy  of 
parable  in  correcting  strong  prejudices  and  erroneous 
opinions.  But  there  is  another  thing  still  more  diffi- 
cult to  be  subdued,  and  that  is,  inveterate  vv'ickednesa 
and  hardened  guilt.  But  this  too  was  made  to  give 
way  and  humble  itself  in  the  dust  by  the  force  of  para- 
ble.    I  mean  that  of  Nathan. 

There  seems  reason  to  believe  that  King  David,  af- 
ter he  had  committed  the  complicated  crime  of  dduitery 
and  murder,  had  by  some  means  or  other  contrived  to 
lull  his  conscience  to  sleep,  and  to  suppress  the  risings 
of  any  painful  reileciion  in  his  miad.  This  appears  al- 
most incredible,  yet  so  the  fact  seems  to  have  been ; 
and  it  shews  in  the  stroRsrest  lis-ht  the  extreme  deceit- 
fulness  of  sin,  its  astonishing  po';ver  over  the  mind  of 
man,  and  the  inveterate  depravity  of  the  human  heart. 
Yv'hen  we  see  a  man  who  had  perpetrated  such  atro- 
cious deeds,  totally  insensibie  of  hio  guilt,  and  not  dis- 
covering the  slightest  resemblance  to  his  own  case  in 
the  -affecting  and  av/akening  story  which  the  prophet  re- 
lated, it  affords  a  striking  and  a  melancholy  proof  what 
human  nature  is  when  left  to  itself  even  in  the  best  of 
men ;  evep.  in  those  who,  like  Kii:g  David,  are,   in  the 


LECTURE  XI*  161 

general  tenor  of  their  life,  actuated  by  right  principles, 
and  even  animated  (as  he  evidently  was)  with  the  warm- 
est sentiments  of  piety  and  devotion.  And  it  demon- 
strates in  the  clearest  manner  the  absolute  necessity  of 
that  help  from  above  in  the  discharge  of  our  duty, 
which  the  Christian  revelation  holds  out  to  us,  and 
which  men  of  the  world  are  so  apt  to  despise  and  de- 
ride as  a  weak  delusion  and  fanatical  imagination ;  I 
mean  the  divine  influences  of  the  Holy  Spirit :  without 
which  there  is  not  a  single  individual  here  present,  how- 
ever highly  he  may  think  of  the  natural  rectitude  and 
invincible  integrity  of  his  own  mind,  who  may  not  in 
an  evil  hour,  when  he  least  thinks  of  it,  be  betrayed  by 
some  powerful  and  unexpected  temptation  into  as  much 
guilt,  and  become  as  blind  to  his  own  situation,  as  was 
that  unhappy  prince  of  whom  we  are  now  speaking. 

It  was  indispensably  necessary  to  rouse  the  sinner  out 
of  this  dreadful  lethargy ;  but  how  was  this  to  be  done  ? 
Had  Nathan  plainly  and  directly  charged  him  with  all 
the  enormity  of  his  guilt,  the  probability  is,  that  either 
in  the  first  transport  of  his  resentment  he  would  have 
driven  the  prophet  from  his  presence,  or  that  he  would 
have  attempted  to  palliate,  to  soften,  to  explain  away 
his  crime  ;  would  have  pleaded  the  strength  of  his  pas- 
sion or  the  violence  of  the  temptation,  and  perhaps 
claimed  some  indulgence  of  his  rank  and  situation  in 
life.  But  all  these  pleas  were  at  once  silenced,  and  his 
retreat  completely  cut  off,  by  making  him  the  judge  of 
his  own  case,  and  forcing  his  condemnation  out  of  his 
own  mouth.  For  after  he  had  denounced  death  on  the 
rich  man  for  taking  away  the  ewe  lamb  of  the  poor  one, 
he  could  with  no  decency  pretend  that  he  who  had  de- 
stroyed the  life  of  07ie  fellow- creature,  and  the  inno- 
cence of  another^  was  deserving  of  a  milder  sentence. 

There  was  nothing  then  left  for  him  but  to  confess 
at  once,  as  he  did,  "  that  he  had  sinned  against  the 
Lord  ; ' '  and  his  penitence  we  know  was  as  severe  and 
exemplary  as  his  crime  had  been  atrocious. 

It  is  much  to  be  lamented  that  these  indirect  me- 
thods should  be  found  necessary,  in  order  to  show  men 

21 


■:tm  LECTURE  XI. 

to  themselves,  and  acquaint  them  with  their  real  cha- 
racters, especially  when  it  is  their  own  interest  not  tO' 
be  mistaken  in  so  important  a  concern.  But  the  wise 
and  the  virtuous  in  every  age  have  condescended  to 
make  use  of  this  innocent  artifice ;  the  necessity  of 
which  is  founded  in  the  sad  corruption  of  human  na- 
ture, and  in  that  gross  and  deplorable  blindness  to  their 
own  sins  and  follies,  which  is  observable  in  so  large  a 
part  of  mankind.  They  engage  with  warmth  and  ea- 
gerness in  worldly  pursuits,  which  employ  their  atten- 
tion and  excite  their  passions  ;  so  that  they  have  little 
time,  and  less  inclination,  to  reflect  calmly  and  seriously 
on  their  own  conduct,  in  a  moral  and  religious  point  of 
view.  But  if  their  thoughts  are  at  any  time  forced  in- 
wards, and  they  cannot  help  taking  a  view  of  them- 
selves, a  deeper  source  of  delusion  is  still  behind.  The 
same  actions  which,  when  committed  by  others,  are 
immediately  discerned  to  be  wrong,  are  palliated,  ex- 
plained, qualified,  and  apologized  away,  v/hen  we  hap- 
pen to  be  guilty  of  them  ourselves.  The  circumstan- 
ces in  the  two  cases  are  discovered  to  be  perfectly  dif- 
ferent in  some  essential  points  ;  our  passions  were  un- 
governable, the  temptation  irresistable.  In  short, 
somehow  or  other,  all  guilt  vanishes  away  under  the 
management  of  the  dextrous  casuist,  and  the  intrusion 
of  self-condemnation  is  effectually  precluded. 

Still  there  remains,  it  may  be  said,  the  admonition 
of  some  zealous  friend  or  faithful  instructor  ;  but  zeal 
is  generally  vehement,  and  often  indiscreet.  By  excit- 
ing the  resentment,  and  inflaming  the  anger  of  those 
it  means  to  reform,  it  frequently  defeats  its  own  de- 
signs. For  whoever  is  offended  instantly  forgets  his 
own  faults,  and  dwells  vv^holly  upon  those  of  his  impru- 
dent monitor.  But  when  the  veil  of  parable  conceals 
for  a  moment  from  the  offender  that  he  is  himself  con- 
cerned in  it,  he  may  generally  be  surprized  into  a  con- 
demnation of  every  one  that  is  guilty  of  a  base  dishon- 
ourable action  ;  and  when  the  unexpected  application, 
T/wu  art  the  man,  comes  thundering  suddenly  upon 
him,  and  points  out  the  perfect  similarity  of  the  sup- 


LECTURE  Xf.  t69 

posed  case  to  his  own,  the  astonished  criminal,  over- 
whelmed with  confusion,  and  driven  from  all  his  usual 
subterfuges  and  evasions,  is  compelled  at  length  to  con- 
demn himself. 

It  was  probably  the  consideration  of  these  delusions^ 
and  the  other  reasons  above  assigned,  which  gave  rise 
to  so  general  and  so  ancient  a  custom  of  conveying 
moral  instruction  under  the  cover  of  imaginary  agents 
and  fictitious  events.  We  find  traces  of  it  in  the  ear- 
liest writers  ;  and  it  was  more  peculiarly  cultivated  in 
the  east,  the  region  where  religion  and  science  first  took 
their  rise.  The  most  ancient  parables  perhaps  on  re- 
cord are  those  we  meet  with  in  the  Old  Testament ; 
that  of  Jotham,  for  instance,  where  the  trees  desired  the 
bramble  to  reign  over  them  ;*  that  of  Nathan  ;f  that 
of  the  woman  of  TekoahJ,  in  the  reign  of  David  ;  and 
that  of  the  thistle  and  the  cedar  of  Lebanon^,  by  Jcho- 
ash,  king  of  Israel.  From  the  east  this  species  of  com- 
position passed  into  Greece  and  Italy,  and  thence  into 
the  rest  of  Europe ;  and  there  are  two  celebrated  wri- 
ters, one  in  the  Greek,  the  other  in  the  Roman  tongue, 
whose  fables  every  one  is  acquainted  with  from  their 
earliest  years.  These,  it  must  be  owned,  are  elegant^ 
amusing,  and,  in  a  certain  degree,  moral  and  instruc- 
tive. But  they  are  not  in  any  degree  to  be  compared 
with  the  parables  of  our  blessed  Lord,  which  infinitely 
excel  them,  and  every  other  composition  of  that  species^ 
in  many  essential  points. 

1.  In  the  first  place,  the  fables  of  the  ancients  are 
many  of  them  of  a  very  trivial  nature,  or  at  the  best 
contain  nothing  more  than  maxims  of  mere  worldly 
wisdom  and  common  prudence,  and  sometimes  perhaps 
a  little  moral  instruction. 

But  the  parables  of  our  blessed  Lord  relate  to  sub- 
jects of  the  very  highest  importance  ;  to  the  great  lead- 
ing principles  of  human  conduct,  to  the  essential  duties 
of  man,  to  the  nature  and  progress  of  the  Christian  re- 
'' ligion,  to  the  moral  government  of  the  world,  to  the 
''great  distinctions  between  vice  and  virtue,  to  the  aw- 
*  Judges  vs..  14.    t  2  Sam.  xU.  1.    |  2  Saju.  xiy.    ^  2  Kuigs  xiv.  9. 


U4>  LECTURE  XI. 

ful  scenes  of  eternity,  to  the  divine  influences  of  the  Ho- 
ly Spirit,  to  the  great  work  of  our  redemption,  to  a  re, 
surrection  and  a  future  judgment,  and  the  distribution 
of  rewards  and  punishments  in  a  future  state ;  and  all 
this  expressed  with  a  dignity  of  sentiment,  and  a  sim-. 
plicity  of  language,  perfectly  well  suited  to  the  grandeur 
of  the  subject. 

2.  In  the  next  place,  the  fables  of  the  learned  hea-. 
thens,  though  entertaining  and  well  composed,  are  in 
general  cold  and  dry,  and  calculated  more  to  please  the 
understanding  than  to  touch  the  heart.  Whereas  those 
of  our  blessed  Lord  are  most  of  them  in  the  highest 
degree  affecting  and  interesting.  Such  for  instance 
are  the  parable  of  the  lost  sheep,  of  the  prodigal  son,  of 
the  rich  man  and  Lazarus,  of  the  Pharisee  and  Publi- 
can, of  the  unforgiving  servant,  of  the  good  Samaritan, 
There  is  nothing  in  all  heathen  antiquity  to  be  compar-t 
ed  to  these;  nothing  that  speaks  so  forcibly  to  our  ten- 
derest  feelings  and  affections,  and  leaves  such  deep  and 
lasting  impressions  upon  the  soul, 

3dly.  The  Greek  and  Roman  fables  are  most  of  them 
founded  on  improbable  or  impossible  circumstances, 
and  are  supposed  conversations  between  animate  or  in^ 
animate  beings,  not  endowed  with  the  power  of  speech; 
betvveen  birds,  beasts,  reptiles,  and  trees;  a  circum- 
stance which  shocks  the  imagination,  and  of  course 
weakens  the  force  of  the  instruction. 

Oar  Saviour's  parables  on  the  contrary  are  all  of  them 
images  and  allusions  taken  from  nature,  and  from  oc- 
currences vv^hich  are  most  familiar  to  our  observation 
and  experience  in  common  life ;  and  the  events  rela- 
ted are  not  only  such  as  might  very  probably  happen, 
but  several  of  ihem  are  supposed  to  be  such  as  actually 
did ;  and  this  would  have  the  effect  of  a  true  historic 
cai  narrative,  which  we  all  know  to  carry  much  greatr 
er  weight  and  authority  with  it  than  the  most  ingenious 
fiction.  Of  the  fornier  sort  are  the  rich  man  and 
Lazarus,  of  the  good  Samaritan,  and  of  the  prodigal  son. 
There  are  others  in  which  our  Saviour  seems  to  allude 
to  some  historical  facts  which  happened  in  those  times; 


LECTURE  XI.    ,  165 

as  that  wherein  it  is  said,  that  a  king  went  into  a  far 
country,  there  to  receive  a  kingdom. 

I'his  probably  refers  to  the  history  of  Archelaus, 
who,  after  the  death  of  his  father,  Herod  the  Great, 
went  to  Rome  to  receive  from  Augustus  the  confirma- 
tion of  his  father's  will,  by  which  he  had  the  kingdom 
of  Judea  left  to  him. 

These  circumstances  give  a  decided  superiority  to 
Our  Lord's  parables  over  the  fables  of  the  ancients ;  and 
if  we  compare  them  with  those  of  the  Koran,  the  dif- 
ference is  still  greater.  The  parables  of  Mahomet  are 
trifling  ;  uninteresting,  tedious,  and  dull.  Among 
other  things  which  he  has  borrov/ed  from  Scripture, 
one  is  the  parable  of  Nathan,  in  which  he  has  most  in- 
genuously contrived  to  destroy  all  its  spirit,  force,  and 
beauty ;  and  has  so  completely  distorted  and  deformed 
its  whole  texture  and  composition,  that  if  the  commen- 
tator had  not  informed  you,  in  very  gentle  terms,  that 
it  is  the  parable  of  Nathan  a  little  disguised^  you  would 
scarce  have  known  it  to  be  the  same.  Such  is  the  dif- 
ference betiween  a  prophet  who  is  really  inspired,  and 
an  impostor  who  pretends  to  be  so. 

Nor  is  it  only  in  his  parables,  but  in  his  other  dis- 
courses to  the  people,  that  Jesus  draws  his  doctrines 
and  instructions  from  the  scenes  of  nature,  from  the  ob- 
jects that  surrounded  him,  from  the  most  common  oc- 
currences of  life,  from  the  seasons  of  the  year,  from 
some  extraordinary  incidents  or  remarkable  transac- 
tions. "  Thus,"  as  a  learned  and  ingenious  writer  has 
observed,*  upon  curing  a  blind  man,  "  he  styles  him- 
self the  light  of  the  world,  and  reproves  the  Pharisees 
for  their  spiritual  blindness  and  inexcusable  obstinacy 
in  refusing  to  be  cured  and  enlightened  by  him.  On 
little  children  being  brought  to  him,  he  recommends 
the  innocence,  the  simplicity,  the  meekness,  the  hu- 
mility, the  docility,  of  that  lovely  age,  as  indispensable 
qualifications  for  those  that  would  enter  into  the  king- 
dom of  heaven.  Beholding  the  flowers  of  the  field, 
and  the  fowls  of  the  air,  he  teaches  his  disciples  to 

•  See  Bishop  Law's  Considerations  on  the  Theory  of  Religion. 


166  LECTURE  XI. 

frame  right  aad  worthy  notions  of  that  Providence 
which  supports  and  adorns  them,  and  will  therefore 
assuredly  not  neglect  the  superior  order  of  rational  be- 
ings. Observing  the  fruits  of  the  earth,  he  instructs 
them  to  judge  of  men  by  their  fruitfulness  under  all 
the  means  of  grace.  From  the  mention  of  meat  and 
drink,  he  leads  them  to  the  sacred  rite  of  eating  his 
body  and  drinking  his  blood  in  a  spiritual  sense.  From 
external  ablutions,  he  deduces  the  necessity  of  purify- 
ing the  heart,  and  cleansing  the  affections.  Those  that 
were  fishers,  he  teaches  to  be  fishers  of  men ;  to  draw 
them  by  the  force  of  argument  and  persuasion,  aided 
by  the  influence  of  divine  grace,  to  the  belief  and  prac- 
tice of  true  religion.  Seeing  the  money-changers,  he 
exhorts  his  disciples  to  lay  out  their  several  talents  to 
the  best  advantage.  Being  among  the  sheep-folds,  he 
proves  himself  the  true  shepherd  of  souls.  Among 
vines  he  discourses  of  the  spiritual  husbandman  and 
vine-dresser,  and  draws  a  parallel  between  his  vineyard 
and  the  natural  one.  Upon  the  appearance  of  summer 
in  the  trees  before  him,  he  points  out  evident  signs  of 
his  approaching  kingdom.  When  the  harvest  comes  on, 
he  reminds  his  disciples  of  the  spiritual  harvest,  the  har- 
vest of  true  believers;  and  exhorts  them  to  labour  dili- 
gently in  that  work,  and  add  their  prayers  to  Heaven  for 
its  success.  From  servants  being  made  free  in  the  sab- 
batical year,  he  takes  occasion  to  proclaim  a  nobler 
emancipation  and  more  important  redemption  from  the 
slavery  of  sin,  and  the  bondage  of  corruption,  by  the 
death  of  Christ.  From  the  eminence  of  a  city  standing 
on  a  hill,  he  turns  his  discourse  to  the  conspicuous  sit- 
uation of  his  own  disciples.  From  the  temple  before 
him,  he  points  to  that  of  his  own  body  ;  and  from  He- 
rod's unadvisedly  leading  out  his  army  to  meet  the 
king  of  Arabia,  who  came  against  him  with  a  superior 
force,  and  defeated  him,  a  lesson  is  held  out  to  all  who 
entered  on  the  Christian  warfare,  that  they  should  first 
well  weigh  and  carefully  compute  the  difficulties  attend- 
ing it,  and  by  tlie  grace  of  God  resolve  to  surmount 
lhem.'» 


LECTURE  XI.  167 

In  the  same  manner,  when  he  delivered  the  parable 
of  the  sower,  which  we  find  in  this  chapter,  and  which 
will  be  the  next  subject  of  our  consideration,  it  was 
prob::ibly  seed-time,   and  from  the  ship  in  which  he 
taught  he  might  observe  the  husbandmen  scattering 
their  seed  upon  the  earth.     From  thence  he  took  oc- 
casion to  illustrate,  by  that  rural  and  familiar  image, 
the  different  effects  which  the  doctrines  of  Christianity 
had  on  different  men,  according  to  the  different  tem- 
pers and  dispositions  that  they  happened  to  meet  with. 
"  Behold,"  says  he,  "  a  sower  went  forth  to  sow. 
And  when  he  sowed,   some  fell  by  the  way-side,  and 
the  fowls  came  and  devoured  them  up.     Some  fell  up- 
on stony  places,  where  they  had  not  much  earth,  and 
forthwith  they  sprung  up,  because  they  had  no  deep- 
ness of  earth ;  and  when  the  sun  was  up  they  were 
scorched,  and  because  they  had  no  root  they  withered 
away.     And  some  fell  among  thorns,  and  the  thorns 
sprang  up  and  choked  them.     But  other  fell  into  good 
ground,  and  brought  forth  fruit,  some  an  hundred  fold, 
some  sixty  fold,  some  thirty  fold."     As  our  blessed 
Lord,  soon  after  he  had  uttered  this  parable,  explained 
it  to  his  disciples,  it  is  highly  proper  that  you  should 
have  this  explanation  in  his  own  words.     "  Hear  ye, 
therefore,"  says  he,  "  the  parable  of  the  sower.  When 
any  one  heareth  the  word  of  the  kingdom  and  under- 
standeth  it  not,  then  comcth  the  wicked  one,  and  catch- 
eth  away  that  which  was  sown  in  his  heart.     This  is  he 
which  received  seed  by  the  way- side.     But  he  that  re- 
ceived the  seed  into  stony  places,  the  same  is  he  that 
heareth  the  word,  and  anon  with  joy  receiveth  it;  yet 
hath  he  not  root  in  himself,  but  dureth  for  a  while ;  for 
when  tribulation  or  persecution  ariseth  because  of  the 
word,  by  and  by  he  is  offended.     He  also  that  received 
seed  among  the  thorns,  is  he  that  heareth  the  word,  and 
the  cares  of  this  world  and  the  dcceitfulness  of  riches 
choke  the  word,  and  he  becometh  unfruitful.     But  he 
that  received  seed  into  the  good  ground,  is  he  that  hear- 
et^[  the  word  and under^tandeth  it;  which  also  beareth 


166  LECTURE  Xlt. 

fruit,  and  bringeth  forth  some  an  hundred  fold,  soma 
sixty,  some  thuty." 

Such  is  the  parable  of  the  sower,  and  the  explanation 
of  it  by  our  Saviour,  which  will  furnish  us  with  abun- 
dant matter  for  a  great  variety  of  very  important  reflec- 
tions. But  as  these  cannot  be  distinctly  stated  and 
sufficiently  enlarged  upon  at  present,  without  going  to 
a  considerable  length  of  time,  and  trespassing  too  far  on 
that  patience  and  indulgence  which  I  have  already  but 
too  often  put  to  the  test,  I  must  reserve  for  my  next 
Lecture  the  observations  I  have  to  offer  on  this  very  in- 
teresting and  instructive  parable. 


LECTURE  XIL 

MATTHEW  xiii.  co^jtinueij. 

THE  last  Lecture  concluded  with  a  recital  of  the 
parable  of  the  sower,  and  our  Lord's  explanation  of  it ; 
and  I  now  proceed  to  lay  before  you  those  reflections 
which  it  has  suggested  to  my  mind. 

In  the  first  place  then  it  must  be  observed,  that  this 
parable,  like  many  others,  is  prophetic  as  well  as  in- 
structive; it  predicts  the  fate  of  the  Christian  religion 
in  the  world,  and  the  different  sorts  of  reception  it  will 
meet  with  from  different  men.  And  as  this  prediction 
is  completely  verified  by  the  present  state  of  religion, 
as  we  see  it  at  this  hour  existing  among  ourselves,  it 
affords  one  very  decisive  proof  of  Christ's  pov/er  of 
foreseeing  future  events,  and  of  course  tends  strongly 
to  establish  the  truth  of  his  pretensions,  and  the  divine 
authority  of  his  religion. 

In  the  next  place  it  is  evident  that  there  are  four  dif- 
ferent classes  of  men  here  described,  which  compre- 
hend all  the  different  religious  or  irreligious  charac-. 
ters  that  are  to  be  met  with  in  the  world.     The  first 


LEGTIJ^E  XII.  169 

consists  of  thpse  "  that  hear  the  word  of  the  kingdom 
(as  our  Lord  expresses  it)  an^  understand  it  not ;  then 
Cometh  the  wicked  one  and  catcheth  away  that  which 
was  sown  in  their  hearts.  These  are  they,  says  he, 
which  received  seed  by  the  way-side."  By  these  are 
meant  those  persons  whose  minds,  hke  the  beaten  high 
road,  are  hard  and  impenetrable,  and  inaccessible  lo 
conviction.  Of  these  we  all  know  there  are  too  many 
in  the  world ;  some  who  have  imbibed  early  and  deep- 
rooted  prejudices  against  Christianity  ;  who  either  con- 
ceiving themselves  superior  to  the  rest  of  mankind  in 
genius,  knowledge,  and  penetration,  reject  v/ith  scorn 
whatever  the  bulk  of  mankind  receives  with  venera- 
tion, and  erect  favourite  systems  of  their  own,  which 
they  conceive  to  be  the  very  perfection  of  human  wis- 
dom ;  or,  on  the  other  hand,  having  been  unfortunate- 
ly very  early  initiated  in  the  writings  of  modern  philo- 
sophists,  implicitly  adopt  the  opinions  of  those  whom 
they  consider  as  the  great  luminaries  and  oracles  of  the 
age,  receive  ridicule  as  argument,  and  assertion  as  proof 
and  prefer  the  silly  witticisms,  the  specious  sophistry, 
the  metaphysical  subtlety,  the  coarse  buffoonery,  which 
distinguish  many  of  the  most  popular  opponents  of  our 
faith,  to  the  simplicity,  dignity,  and  sublimity  of  the 
divine  truths  of  the  Gospel.  These  are  the  professed 
infidels,  or  as,  they  choose  to  style  themselves,  the  dis- 
ciples of  philosophy  and  reason,  and  the  enemies  of 
priestcraft,  fanaticism,  and  superstition. 

But  besides  these  there  is  another  description  of  men, 
on  whom  the  good  seed  makes  little  or  no  impression ; 
these  are  the  thoughtless,  the  inattentive,  the  inconsid- 
erate, the  trifling,  the  gay,  v/ho  think  of  nothing  beyond 
the  present  scene,  and  who  do  not  consider  themselves 
as  in  the  smallest  degree  interested  in  any  thing  else. 
These  men,  without  professing  themselves  unbelievers, 
without  formally  and  explicitly  rejecting  the  Gospel, 
yet  do  in  fact  never  concern  themselves  about  it.  It 
forms  no  part  of  their  system,  it  does  not  at  all  enter 
into  their  plans  of  life.  The  former  sort  above  de- 
scribed are  infidels  on  principle ;  these  are  practical  in- 

22 


m  LECTURE  XII. 

iidels,  without  any  principle  at  all.  Being  born  of  Chris- 
tian parents,  and  instructed  perhaps  in  the  first  rudiments 
of  Christianity,  they  call  themselves  Christian  ;  they  at- 
tend divine  service,  they  repeat  their  prayers,  they  listen 
to  the  discourses  cf  the  preacher,  they  make  no  objec- 
tions to  what  they  hear,  they  question  not  the  propt-iety 
of  what  they  are  taught:-  but  here  their  religion  ends;  it 
never  goes  beyond  the  surface,  it  never  penetrates  into 
their  hearts,  ii  lies  on  the  hard  beaten  highivay.  The 
instant  they  leave  the  church,  every  idea  of  religion 
vanishes  out  of  their  thoughts  ;  they  never  reflect  for 
one  moment  on  what  they  have  heard  ;  they  never  con- 
sider the  infinite  importance  of  \.Iiat  is  to  happen  after 
death  ;  the  awful  prospects  of  eternity  never  present 
themselves  to  their  minds,  neither  excite  their  hopes 
nor  alarm  their  fears.  "  With  their  mouths  indeed 
they  confess  the  Lord  Jesus,  but  they  do  not  believe 
with  their  hearts  unto  salvation ;"  and  although  per- 
haps in  the  wide  waste  of  a  trifling  insignificant  life,  a 
few  worthy  actions  or  a  few  solitary  virtues  appear,  yet 
their  afl'ections  are  not  set  on  things  above,  their  hopes 
are  not  centered  there,  their  views  do  not  tend  there  ; 
their  treasure  is  on  earth,  and  there  is  their  heart  also. 

These  two  characters,  the  hardened  unbeliever,  and 
the  mere  nominal  Christian,  constitute  the  first  class 
described  by  our  Saviour  in  the  parable  of  the  sower. 
These  are  they  which  receive  the  seed  by  the  way- side, 
where  it  lies  neglected  upon  the  surface,  till  "  the  fowls 
of  the  air  devour  it,  or  the  wicked  one  catcheth  it  out 
of  their  hearts  ;"  and  there  is  an  end  at  once  of  all  their 
hopes  of  salvation,  perhaps  forever. 

Secondly,  There  is  another  sort  of  soil  mentioned  in 
the  parable,  which  gives  the  seed  at  first  a  more  favour- 
able reception.  When  it  fails  on  stony  ground,  it  finds 
no  great  difficulty  in  gaining  admission  iffto  a  little 
loose  earth  scattered  upon  a  rock;  it  springs  up  v\^itli. 
amazing  rapidity;  but  no  sooner  "does  the  sunrise 
upon  it  with  its  scorching  heat,  than  it  withers  away  for 
Wiint  of  depth  of  earth,  root,  and  moisture  J' 


LECTURE  XII.  m 

What  a  lively  representation  is  this  of  weak  and  un- 
stable Christians!  They  receive  Christianity  at  first 
with  gladness ;  they  are  extremely  ready  to  be  made 
eternally  happy,   and  suppose  that  they  have  nothing 
else  to  do  but  to  repeat  their  creed,  and  take  possession 
of  heaven.     But  when  they  find  that  there  are  certain 
conditions   to  be  performed  on  their  parts  also ;  that 
they  must  give  up  their  favourite  interests  and  restrain 
their  strongest  passions,  must  sometimes  even  pluck 
out  a  right  eye  or  tear  off  a  right  arm ;  that  they  must 
take  up  their  cross  and  follow  a  crucified  Saviour  thro' 
many  difficulties,  distresses,  and  persecutions,  their  ar* 
dour  and  alacrity  are  instantly  extinguished.     They 
want  strength  of  mind,  soundness  of  principle,  and  sin- 
cerity of  faith  to  support  them.     No  wonder  then  that 
they  fall  away  and  depart  from  their  allegiance  to  their 
divine  Master  and  Redeemer.     This  is  the  second  sort 
of  hearers  described  in  the  parable,  "  that  receive  the 
word  at  first  with  joy ;  but  having  no  root  in  them- 
selves, when  tribulation  and  persecution  arise  because 
of  the  word,  by  and  by  they  "are  offended."     This  re- 
fers more  immediately  to  the  first  disciples  and  first 
preachers  of  the  Gospel,  who  were  exposed  in  the  dis- 
charge of  their  high  office  to  the  severest  trials,  and  the 
crudest  persecutions  from  their  numerous  and  power- 
ful enemies.     Some  of  them  undoubtedly,  who  had  not 
sufficient  root  in  themselves,  gave  way  to  the  storms 
that  assailed  them,  and  made  ship-wreck  of  their  faith, 
as  our  Lord  here  foretels  that  they  would.     But  others 
We   know  stood  firm  and  unmoved,   amidst  the  most 
tremendous  dangers,  and  underwent,  with  unparalleled 
fortitude,  the  most  excrutiating  torments.     The  de- 
scription which  the  writer  to  the  Hebrews  gives  of  the 
saints  and  prophets  of  old,  may,  with  the  strictest  truth, 
be  applied  to  the  apostles  and  their  successors  in  the 
first  ages  of  the  Gospel,  under  the  various  persecutions 
to  which  they  were  exposed.    "  They  had  trial  of  cruel 
mockings  and  scourgings,  yea  moreover  of  bonds  and 
imprisonments.     They  were  stoned,   they  were  sawn 
asunder,  were  tempted,  were  slain  with  the  sword, 


a72  LECTURE  XII. 

were  destitute,  afflicted,  tormented."*  All  these  bar- 
barities they  endured  with  unshaken  patience  and  firm- 
ness, and  thereby  bore  the  strongest  possible  testimo- 
ny, not  only  to  their  own  sincerity,  but  to  the  divine 
and  miraculous  influence  of  the  religion  which  they 
taught.  For  it  is  justly  and  forcibly  observed  by  the 
excellent  Mr.  Addison,  that  the  astonishing  and  un- 
exampled fortitude  which  was  shewn  by  innumerable 
multitudes  of  martyrs,  in  those  slow  and  painful  tor- 
ments that  were  inflicted  on  them,  is  nothing  less  than 
U  standing  miracle  during  the  three  first  centuries.  "  I 
cannot,  says  he,  conceive  a  man  placed  in  the  burning 
iron  chair  of  Lyons,  amidst  the  insults  and  mockeries 
of  a  crowded  amphitheatre,  and  still  keeping  his  seat ; 
or  stretched  upon  a  grate  of  iron  over  an  intense  fire, 
and  breathing  out  his  soul  amidst  the  exquisite  suffer- 
ings of  such  a  tedious  execution,  rather  than  renounce 
his  religion,  or  blaspheme  his  Saviour,  without  suppos- 
ing something  supernatural.  Such  trials  seem  to  me 
above  the  strength  of  human  nature,  and  able  to  over- 
bear duty,  reason,  faith,  conviction,  nay,  and  the  most 
absolute  certainty  of  a  future  state.  We  can  easily 
imagine  that  a  few  persons  in  so  good  a  cause  might 
have  laid  down  their  lives  at  the  gibbet,  the  stake,  or 
the  Diock  ;  but  that  multitudes  of  each  sex,  of  every 
?ige,  of  different  countries  and  conditions,  should,  for 
near  three  hundred  years  together,  expire  leisurely  a- 
midst  the  most  exquisite  tortures,  rather  than  aposta- 
tize from  the  truth,  has  something  in  it  so  far  beyond 
the  natural  strength  and  force  of  mortals,  that  one  can- 
not but  conclude  there  was  some  miraculous  power  to 
support  the  sufferers ;  and  if  so,  here  is  at  once  a  proof, 
from  history  and  from  fact,  of  the  divine  origin  c»f  our 
religion,  "t 

There  is  a  third  portion  of  the  seed  that  falls  among 
thorns.  This  wants  neither  root  nor  depth  of  earth.  It 
grows  up ;  but  the  misfortune  is,  that  the  thorns  grow  up' 
with  it.  The  fault  of  the  soil  is  not  that  of  bearing  noth-^ 
ing,  but  of  bearing  too  much ;  of  bearing  what  it  ought 

,  ^  Hebrews  xi.  o7.  \  Addison's  Evidences,  S.  7, 


LECTURE  XII.  175 

not,  of  exhausting  its  strength  and  nutrition  on  vile  and 
worthless  productions,  which  choke  the  good  seed,  and 
prevent  it  from  coming  to  perfection.  "  These  are 
they,  says  our  Saviour,  in  the  parallel  place  of  St.  Luke, 
which  when  they  have  heard,  go  forth,  and  are  choked 
with  cares,  and  riches,  and  pleasures  of  this  life,  and 
bring  no  fruit  to  perfection."  In  thtir  youth  perhaps 
they  receive  religious  instruction,  they  imbibe  right 
principles,  and  listen  to  good  advice ;  but  no  sooner 
do  they  go  forth ^  no  sodner  do  they  leave  those  persons 
and  those  places  from  whom  they  received  them,  than 
they  take  the  road  either  of  business  or  of  pleasure, 
pursue  their  interests,  their  amusements,  or  their  guil- 
ty indulgences  Vv^ith  unbounded  eagerness,  and  have 
neither  time  nor  inclination  to  cultivate  the  seeds  of 
religion  that  have  been  sown  in  their  hearts,  and  to 
eradicate  the  weeds  that  have  been  mingled  with  them. 
The  consequence  is,  that  the  weeds  prevail^  and  the 
seeds  are  choked  and  lost. 

Can  there  possibly  be  a  more  faithful  picture  of  a 
large  proportion  of  the  Christian  world  ?  Let  us  look 
around  us,  and  observe  hov/  the  greater  part  of  those 
we  meet  with  are  employed.  In  what  is  it  that  their 
thoughts  are  busied,  their  views,  their  hopes,  and  their 
fears  centered,  their  attention  occupied,  their  hearts 
and  souls  and  affections  engaged  ?  Is  it  in  searching 
the  Scriptures,  in  meditating  on  its  doctrines,  its  pre- 
cepts, its  exhortations,  its  promises,  and  its  threats  ? 
Is  it  in  communing  with  their  own  hearts,  in  probing 
them  to  the  very  bottom,  in  looking  carefully  whether 
there  be  any  way  of  wickedness  in  them,  in  plucking 
out  every  noxious  weed,  and  leavilig  room  for  the  good 
seed  to  grow  and  swell  and  expand  itself,  and  bring 
forth  fruit  to  perfection  ?  Is  it  in  cultivating  purity  of 
manners,  a  spirit  of  charity  towards  the  whole  human 
race,  and  the  most  exalted  sentiments  of  piety,  gratitude, 
and  love  towards  their  Maker  and  Redeemer  ?  These  I 
fear  are  far  from  being  the  general  and  principal  occu- 
pations of  mankind.  Too  many  of  them  are,  God 
knows,  very  differently  employed.      They  are  over- 


I7i  LECTURE  XIL 

whelmed  with  business,  they  are  devoted  to  amusement, 
they  are  immersed  in  sensuality,  they  are  miid  with  am- 
bition, they  are  idolaters  of  wealth,  of  power,  of  glory, 
of  fame.  On  these  things  all  their  affections  aie  fixed. 
Tiiese  are  the  great  objects  of  their  pursuit ;  and  if  any 
accidental  thought  of  religion  happens  to  cross  their 
way,  they  instantly  dismiss  the  unbidden,  unwelcome 
guest,  with  the  answer  of  Felix  to  Paul,  "  Go  thy  way 
for  this  time ;  when  we  have  a  convenient  season  we 
will  send  for  thee." 

But  how  then,  it  is  said,  are  we  to  conduct  our- 
selves ?  If  Providence  has  blessed  us  with  riches,  with 
honour,  with  power,  with  reputation,  are  we  to  reject 
these  gifts  of  our  heavenly  Father ;  or  ought  we  not 
rather  to  accept  them  with  thankfulness,  and  enjoy  with 
gratitude,  the  advantages  and  the  comforts  which  his 
bounty  has  bestowed  .upon  us?  Most  assuredly  we 
ought.  But  then  they  are  to  be  enjoyed  also  vv^ith  in- 
nocence, with  temperance,  and  with  moderation.  They 
must  not  be  allowed  to  usurp  the  first  place  in  our 
hearts.  They  must  not  be  permitted  to  supplant  God 
in  our]!affection,  or  to  dispute  that  pre-eminence  and 
priority  which  he  claims  over  every  propensity  of  our 
nature.  This  and  this  only  can  prevent  the  good  seed 
from  being  choked  v/ith  the  cares,  the  riches,  and  the 
pleasures  of  the  present  life. 

We  now  come  in  the  last  place  to  the  seed  v/hich  fell 
on  good  ground,  which  our  Lord  tells  us  in  St.  Luke, 
denotes  those  that  in  an  honest  and  good  heart,  having 
heard  word,  keep  it,  and  bring  forth  fruit  with  patience, 
some  an  hundred  fold,  some  sixty,  some  thirty. 

We  here  see  that  the  fi^rst  and  principal  qualification 
for  hearing  the  word  of  God,  for  keeping  it,  for  render- 
ing it  capable  of  bringing  forth  fruit,  is  an  honest  and  a 
good  heart ;  that  is,  a  heart  free  from  all  those  evil  dis- 
positions and  corrupt  passions  which  blind  the  eyes, 
distort  the  understanding,  and  obstruct  the  admission 
of  divine  truth  :  a  heart  perfectly  clear  from  prejudice, 
from  pride,  from  vanity,  from  self-sufiiciency,  and  self- 
conceit  ;  a  heart  sincerely  disposed  and  earnestly  de- 


LECTURE  XII.  ns 

sirous  to  find  out  the  truth,  and  firmly  resolved  to  em- 
brace it  when  found  ; — ready  to  acknowledge  its  own 
ignorance,  and  weakness,  and  corruption,  and  "  to  re- 
ceive with  meekness  the  ingrafted  word,  which  is  able 
to  save  the  soul." 

This  is  that  innocence  3.nA  siniplicity  and  singleness 
of  mmd,  v/hich  we  find  so  frequently  recommended 
and  so  highly  applauded  by  our  blessed  Lord,  and 
■U'hich  is  so  beautifully  and  feelingly  described  when 
young  children  were  brought  to  him  that  he  should 
touch  them,  and  were  checked  by  his  disciples.  "  Suf- 
fer little  children  to  come  unto  me,  says  he,  and  forbid 
them  not,  for  of  such  is  the  kingdom  of  heaven  ;  and 
then  he  adds,  whosoever  shall  not  receive  the  kingdom 
of  God  as  a  little  child  he  shall  not  enter  therein."* 
Here,  in  a  few  words,  and  by  a  most  significant  and 
affecting  emblem,  is  expressed  that  temper  and  dispo- 
sition of  mind  which  is  the'  most  essential  qualification 
for  the  kingdom  of  heaven.  Unless  we  come  to  the 
Gospel  with  that  meekness,  gentleness,  docility,  and 
guileless  simplicity,  which  constitute  the  character  of 
SI  child,  and  render  him  so  lovely  and  captivating,  we 
cannot  enter  into  the  kingdom  of  heaven  ;  we  cannot 
cither  assent  to  the  evidence,  believe  the  doctrines,  or 
obey  the  precepts  of  the  Christian  religion.  Hence  we 
see  the  true  reason  why  so  many  men  of  distinguished 
talents  have  rejected  the  religion  of  Christ.^  It  is  not 
because  its  evidences  are  defective,  or  its  doctrines  re- 
pugnant to  reason  ;  it  is  because  their  dispositions  were 
the  very  reverse  of  what  the  Gospel  requires  ;  because 
(as  their  wTitings  evidently  show)  they  were  high-spir- 
ited,  violent,  proud,  conceited,  vain,  disdainful,  and 
sometimes  profligate  too  ;  because,  in  short,  they  want- 
ed that  honest  and  good  heart,  which  not  only  receives 
the  good  seed,  but  keeps  it,  and  nourishes  it  with  un- 
ceasing patience,  till  it  bring  forth  fruit  to  perfection^ 
They  could  not  enter  into  the  marriage  feast  because 
ti^ey  had  not  on  the  wedding  garment,  because  they 
T«f;erenot  clothed  with  humility.^  For  <'  God  resistetk 
.     :  *  Mark  x.  14,.  IS.  f^  1  Eat.  t.  4.- 


17C  LECTURE  XII. 

the  proud,  but  giveth  grace  to  the  humble.  Them 
that  are  meek  shall  he  guide  in  judgment,  and  such  as 
are  gentle,  them  shall  he  learn  his  way."* 

But  here  arises  a  difficulty  on  which  the  enemies  of 
our  faith  lay  great  stress,  and  frequently  alledge  as  an 
excuse  for  their  infidelity  and  impiety.  If,  say  they, 
the  success  of  the  good  seed  depends  on  the  soil  in 
which  it  is  sown,  the  success  of  the  Gospel  must,  in 
the  same  manner,  depend  (as  this  very  parable  is  meant 
to  prove)  on  the  temper  and  disposition  of  the  recipi- 
ent, of  the  person  to  whom  it  is  offered.  Now  this 
temper  and  disposition  are  not  of  our  own  making : 
they  are  the  work  of  nature  ;  they  are  what  our  Creator 
has  given  us.  If  then,  in  any  particular  instance,  they 
are  unfortunately  such  as  disqualify  us  for  the  reception 
of  the  Gospel,  the  fault  is  not  ours  ;  it  is  in  the  soil,  it 
is  in  our  natural  constitution,  for  which  surely  we  can- 
not be  held  responsible. 

This  plea  is  specious  and  plausible  ;  but  it  is  nothing- 
more.  The  fact  is,  that  the  imbecility  and  corruption 
introduced  into  our  moral  frame  by  the  fall  of  our  first 
parents,  is  in  some  measure  felt  by  all ;  but  undoubt- 
edly in  different  individuals  shews  itself  in  different  de- 
grees, and  that  from  their  very  earliest  years.  Look 
at  any  large  family  of  children  living  together  under  the 
eye  of  their  parents,  and  you  will  frequently  discover 
in  them  a  surprizing  variety  of  tempers,  humors  and 
dispositions  ;  and  although  the  same  instructions  are 
given  to  all,  the  same  care  and  attention,  the  same  dis- 
cipline, the  same  vigilance  exercised  over  each,  yet 
some  shall  be,  in  their  general  conduct,  meek,  gentle, 
and  submissive ;  others  impetuous,  passionate,  and 
frovv'ard  ;  some  active,  enterprizing,  and  bold  ;  others 
quiet,  contented  and  calm  :  some  cunning,  artful,  and 
close ;  others  open,  frank,  and  ingenuous  ;  some  in 
short,  malevolent,  mischievous,  and  unfeeling  ;  others 
kind,  compassionate,  good-natured,  and  though  some- 
times betraying  the  infirmity  of  human  nature  by  casu- 
al omissions  of  duty  and  en-ors  of  conduct,  yet  sooa 

*  Jamee,  iv.  6,     Psalm,  xxv.  9.- 


LECTURE  XII.  17? 

made  sensible  of  their  faults,  and  easily  led  back  to  re- 
gularity, order,  piety,  and  virtue* 

Here  then  is  unquestionably  the  difference  of  natur- 
al constitution  contended  for.  But  what  is  the  true 
inference  ?  Is  it  that  those  whose  dispositions  are  the 
worst  are  to  give  themselves  up  for  lost,  are  to  aban- 
don all  hopes  of  salvation,  and  to  alledge  their  depraved 
nature  as  a  sufficient  apology  for  infidelity  or  vice,  as 
constituting  a  complete  inability  either  to  believe  or  to 
obey  the  Gospel  ?  No  such  thing.  On  the  contrary, 
it  is  a  strong  and  powerful  call,  first  upon  their  parents 
and  the  guides  of  their  youth,  and  afterwards  upon 
themselves,  to  watch  over,  to  restrain,  to  correct,  to 
amend,  to  meliorate  their  evil  dispositions,  and  to  sup-- 
jily,  by  attention,  by  discipline  and  by  prayer,  what 
has  been  denied  by  nature.  It  may  be  thought  hard, 
perhaps,  that  all  this  care,  and  labour,  and  painful  con- 
flict, should  be  necessary  to  some,  and  not  (in  the 
same  degree  at  least)  to  others ;  and  that  so  marked  a 
distinction  in  so  important  a  point  should  be  made  be- 
tv/een  creatures  of  the  same  species.  But  is  not  the 
same  distinction  made  in  other  points  of  importance  ? 
Are  not  men  placed  from  their  very  birth  by  the  hand 
of  Providence  in  different  situations  of  rank,  power, 
wealth  ?  Are  not  some  indulged  with  every  advantage^ 
every  blessing  that  their  hearts  can  wish,  and  others 
sunk  in  obscurity,  penury,  and  ^wretchedness  ?  Are  not 
some  favoured  with  the  most  splendid  talents  and  ca- 
pacities for  acquiring  knowledge ;  others  slow  in  con- 
ception, v/eak  in  understanding,  and  almost  im.penetra- 
ble  to  instruction  ?  Are  not  some  blessed  from  their 
birth  with  strong,  healthy,  robust  constitutions,  sub- 
ject to  no  infirmities,  no  diseases  ;  others  weak,  sickly, 
tender,  liable  to  perpetual  disorders,  and  with  the  ut- 
most difficulty  dragging  on  a  precarious  existence  ? 
Yet  does  this  preclude  all  these  different  individuals 
from  improving  their  condition ;  does  it  prevent  the 
lowest  member  of  society  from  endeavouring  to  raise 
himself  into  a  superior  class  ;  does  it  prevent  the  most 
indigent  from  labouring  to  acquire  a  fortune  by  indus- 

23 


m-  LECTURE  xir. 

try,  frugality,  and  activity  ;  does  it  prevent  the  most 
ignorant  from  cultivating  their  minds,  and  furnishing 
them  with  some  degree  of  knowledge ;  does  it  prevent 
those  of  the  tenderest  and  most  delicate  frames  from 
strengthening,  confirming,  and  invigorating  their  health,. 
by  management,  by  medicine,  and  by  temperance? 
We  see  the  contrary  every  day ;  we  see  all  these  dif- 
ferent characters  succeeding  in  their  efforts  beyond 
their  most  sanguine  expectations,  and  rising  to  a  de- 
gree of  opulence,  of  rank,  of  power,  of  learning,  and  of 
health,  of  which  at  their  outset  they  could  not  have 
formed  the  m.ost  distant  idea.  And  why  then  are  we 
not  to  act  in  the  same  manner  with  regard  to  our  nat- 
ural tempers,  dispositions,  propensities,  and  inclina- 
tions? Why  are  we  not  to  suppose  them  as  capable  of 
improvement  and  melioration  as  our  condition,  our  for- 
tune, our  intellectual  powers,  and  our  bodily  health  ? 
Why  are  we  to  alledge  impossibility  in  one  case  more 
than  in  the  others?  The  truth  is,  that  a  bad  constitu- 
tion of  mind  as  well  as  of  body  may,  by  proper  care 
and  attention,  and  the  powerful  influences  of  the  Holy 
Spirit,  be  greatly,  if  not  wholly  amended*  And  as  it 
sometimes  happens  that  they  who  have  the  vv^eakest  and 
most  distempered  frames  by  means  of  an  exact  regi- 
men and  an  unshaken  perseverance  in  rule  and  method, 
outlive  those  of  a  robuster  make  and  more  luxuriant 
health  ;  so  there  are  abundant  instances  where  men  of 
the  most  perverse  dispositions  and  most  depraved  turn 
of  mind,  by  keeping  a  steady  guard  upon  their  weak 
parts,  and  gradually,  but  continually,  correcting  their 
defects,  applying  earnestly  for  assistance  from  above, 
going  on  from  strength  to  strength,  and  from  one  de- 
gree of  perfection  to  another,  have  at  length  arrived  at 

a  hiirher  oitch  of  virtue  than  those  for  whom  nature  had 
•_)       J. 

done  much  more,  and  who  would  therefore  do  but  lit- 
tle for  then^selves. 

Let  us  then  never  despair.  If  we  have  not  from 
constitution  that  honest  and  good  heart  which  is  ne- 
cessary for  receiving  the  good  seed,  and  bringeth  forth 
fruit  with  patience,  we  may  by  degrees,   and  by  the 


I.ECTURE  XII.  i79 

'  iblessing  of  God,  gradually  acquire  it.  If  the  soil  is 
not  originally  good,  it  may  be  made  so  by  labour  and 
cultivation ;  but  above  all,  by  imploring  our  heavenly 
Father  to  shower  down  upon  it  the  plentiful  effusions 
of  his  grace,  which  he  has  promised  to  all  that  devout- 
ly and  fervently  and  constantly  pray  for  it.  This  dew 
from  heaven,  "  shed  abroad  on  our  hearts,"*  will  re- 
fresh and  invigorate  and  purify  our  souls  ;  will  correct 
the  very  worst  disposition  ;  will  soften  and  subdue  the 
hardest  and  most  ungrateful  soil,  will  make  clean  and 
pure  and  moist,  fit  for  the  reception  of  the  good  seed ; 
and  notwithstanding  its  original  poverty  and  barren- 
ness, will  enrich  it  with  strength  and  vigour  sufficient 
to  bring  forth  fruit  to  perfection. 

I  have  now  finished  these  Lectures  for  the  present 
year,  and  must,  on  this  occasion,  again  entreat  you  to 
let  those  truths,  to  which  you  have  listened  with  so 
much  patience  and  perseverance,  take  entire  possession 
of  your  hearts.  They  are  not  vain,  they  are  not  trivial 
things,  tliey  are  the  words  of  eternal  life  ;  they  relate 
to  the  most  important  of  all  human  concerns,  to  the 
most  essential  interests  and  comforts  of  the  present  life, 
and  to  the  destiny,  the  eternal  destiny  of  happiness  or 
misery  that  awaits  you  in  the  next. 

You  have  just  heard  the  parable  of  the  sower  ex-, 
plained,  and  it  behoves  you  to  consider  in  which  of  the 
four  classes  of  men  there  described  you  can  fairly  rank 
yourselves.  Are  you  in  the  number  of  those  that  re- 
ceive the  seed  by  the  way- side,  on  hearts  as  impenetra- 
ble and  inaccessible  to  conviction  as  the  hard  beaten 
high  road ;  or  of  those  that  receive  the  seed  on  a  little 
loose  earth  scattered  on  a  rock,  v/nere  it  quickly  springs 
up,  and  as  quickly  withers  away  ;  or  of  those  in  whom 
the  seed  is  choked  with  thorns,  with  the  occupations 
and  pleasures  of  this  life ;  or,  lastly,  of  those  who  re- 
ceive the  seed  on  good  ground,  or  an  honest  and 
good  heart,  and  bring  forth  fruit,  some  a  hundred  fold, 
some  si^ity,  some  thirty  ?  It  becomes  every  one  of  you 
to  ask  yourselves  this  question  very  seriously,  and  to 

*  Rom.  Y.  5. 


180  LECTURE  XII. 

answer  it  v6ry  honestly  for  on  that  depends  the  whole 
colour  of  your  future  condition  here  and  hereafter. 

There  are  none  I  trust  here  present,  there  are  few  I 
believe  in  this  country,  who  fall  under  the  first  descrip- 
tion of  professed  and  hardened  unbelievers  ;  and  amidst 
many  painful  circumstances  of  these  awful  and  anxious 
times  it  is  some  consolation  to  us  to  reflect,  that  the 
incredible  pains  \vhich  have  been  taken  in  a  multitude 
of  vile  publications  to  induce  the  people  of  this  country 
to  apostatize  from  their  religion,  have  not  made  that 
general  and  permanent  impression  on  their  minds  which 
might  naturally  have  been  expected  from  such  malig- 
nant and  reiterated  efforts  to  shake  their  principles  and 
subvert  their  faith.  But  there  are  other  instruments 
of  perversion  and  corruption,  much  more  formidable 
more  povv'crful  than  these.  There  are  rank  and  nox- 
ious weeds  and  thorns,  which  grow  up  with  the  good 
seed  and  choke  it,  and  prevent  it  from  coming  to  ma- 
ttirity.  These  are,  as  the  parable  tells  us,  the  cares, 
the  riches,  and  the  pleasures  of  this  world,  which  in  our 
passage  through  life  lay  hold  upon  our  hearts,  and  are 
more  dangerous  obstructions  to  the  Gospel  than  all  the 
speculative  arguments  aud  specious  sophistry  of  all  its 
adversaries  put  together.  It  is  but  seldom,  I  believe, 
comparatively  speaking,  that  men  are  fairly  reasoned 
oui  of  their  religion.  But  they  are  very  frequently  se- 
duced, both  from  the  practice  and  the  belief  of  it,  by 
treacherous  passions  within,  and  violent  temptations 
from  without,  by  "  the  lust  of  the  flesh,  the  lust  of 
the  eye,  and  the  pride  of  life."  These  are  in  fact 
the  most  common,  the  most  powerful  enemies  of  our 
faith.  These  are  the  weeds  and  the  thorns  that  twist 
themselves  round  every  fibre  of  our  hearts,  which  imr 
pede  the  growth  and  destroy  the  fruitfulness  of  every 
good  principle  that  has  been  implanted  there,  and  form 
that  tnird  and  most  numerous  class  of  hearers  descrir 
bed  in  the  parable  of  the  sower,  who,  though  not  proT 
fessed  infidels,  are  yet  practical  unbelievers,  and  v»ho 
though  chey  retain  the  formj  have  lost  all  the  substance, 
all  the  power,  all  the  life  and  soul  of  religion. 


LECTURE  XII.  181 

It  is  then  against  these  most  dangerous  corruptors  of 
our  fidelity  and  allegiance  to  our  heavenly  Master,  that 
we  must  principally  be  upon  our  guard ;  it  is  against 
these  we  must  arm  and  prepare  our  souls,  by  summon- 
ing all  our  fortitude  and  resolution,  and  calling  in  to 
our  aid  all  those -spiritual  succours  which  the  power  of 
prayer  can  draw  down  upon  us  from  above.  It  was  to 
assist  us  in  this  arduous  conflict  that  the  compilers  of 
our  liturgy  appointed  the  season  of  Lent,  and  more  par- 
ticularly the  offices  of  the  concluding  week,  which 
from  the  sufferings  of  our  Saviour  at  that  time,  we  call 
Passion  i\}€ek.  It  was  thought,  and  surely  it  was  wise- 
ly thought,  by  our  ancestors,  that  to  fortify  ourselves 
as;ainst  the  attractions  of  the  world,  and  the  seductions 
of  sin,  it  was  necessary  to  v/ididraw  ourselves  some- 
times from  the  tumultuous  and  intoxicating  scenes  of 
business  and  of  pleasure,  which,  in  the  daily  commerce 
of  life,  press  so  close  on  every  side  of  us ;  and  to 
strengthen  and  confirm  our  minds  against  their  fatal  in- 
fluence, by  retirement,  by  recollection,  by  self-com- 
munion, by  self-examination,  by  meditating  on  the  word 
of  God,  and,  above  all,  by  frequent  and  fervent  prayer. 
To  give  us  time  for  these  sacred  occupations,  a  small 
portion  of  every  year  has  been  judiciously  set  apart  for 
them  by  our  church ;  and  what  time  could  be  so  pro- 
per for  those  holy  purposes,  as  that  in  vv'hich  our  bles- 
sed Lord  was  suffering  so  much  for  our  sakes?  I  al- 
lude more  particularly  to  that  solemn  week  \\  hich  is 
jiov/  approaching,  and  to  which  I  must  beg  to  call  the 
most  serious  attention  of  every  one  here  present. 

In  that  week  all  public  diversions  are,  as  you  well 
know,  wisely  prohibited  by  public  authority  ;  and  in 
conformity  to  the  spirit  of  such  prohibition,  we  should, 
even  in  our  own  families  and  in  our  ov»'n  private  anmse- 
ments,  be  temperate,  modest,  decorous,  and  discreet. 
Think  not,  however,  that  I  am  here  recommending 
gloom  and  melancholy,  and  a  seclusion  from  all  socie- 
ty ;  far  frotn  it.  This  could  answer  no  other  purpose 
but  to  sour  your  minds  and  to  deaden  your  devotions. 
The  cheerfulness  of  social  converse  and  friendly  inter-. 


182  LECTURE  Xll. 

course  is  by  no  means  inconsistent  with  the  duties  of 
the  week ;  but  all  those  tumultuous  assemblies,  which 
are  too  strongly  marked  with  an  air  of  levity,  gaiety, 
and  dissipation,  and  may  in  fact  be  ranked  with  the 
number  oi public  diversions,  are  plainly  repugnant  to 
that  seriousness  and  tenderness  of  mind,  which  the  aw- 
ful and  interestina:  events  of  that  week  must  naturally 
inspne.  Let  me  onjy  request  you  to  read  over,  when 
3-0U  return  home,  that  plain,  simple,  unaffected,  yet 
touching  narative  of  our  Saviour's  sufferings,  which  is 
selected  from  the  Gospels,,  in  the  daily  offices  of  the 
next  week ;  and  then  ask  your  own  hearts  whether,  at 
the  very  time  when  your  Redeemer  is  supposed  to  have 
passed  through  all  those  dreadful  scenes  for  your  sakes 
and  for  your  salvation,  from  his  first  agony  in  the  gar- 
den, to  his  last  expiring  groan  upon  the  cross,  whether 
at  this  very  time  you  can  bring  yourselves  to  pursue 
the  pleasures,  the  vanities,  and  the  follies  of  the  world, 
with  the  same  unqualified  eagerness  and  unabated  ar- 
dour as  if  nothing  had  happened  which  had  given  him 
the  slightest  pain,  or  in  which  you  had  the  smallest  in- 
terest or  concern.  Your  hearts,  I  am  sure,  will  revolt 
at  the  very  idea,  and  your  o^vn  feelings  will  preserve 
you  from  thus  wantonly  sporting  vvith  the  cross  of 
Christ.  And  if  from  a  prudent  abstinence  from  these 
things  you  were  to  add  a  careful  enquiry  into  your  past 
conduct,  and  the  present  state  of  your  souls,  if  you 
were  to  extend  your  vieu's  to  another  world,  and  con- 
sider  Vv'hat  your  condition  there  is  likely  to  be ;  wiiat 
-reasonable  grounds  you  have  to  hope  for  a  favourable 
sentence  from  your  Almighty  Juda:e :  how  far  you 
have  conformed  to  the  commands  of  your  Maker,  and 
^vhat  degree  of  affection  and  gratitude  you  have  mani- 
fested for  the  inexpressible  kindness  of  your  Redeem- 
er; this  surely  would  be  an  employment  not  inconsist- 
ent with  your  necessar}^  occupations,  and  not  unsuitable 
to  humble  candidates  for  pardon,  acceptance,  and  im- 
mortal happiness. 

Is  this  too  great  a  burden  to  be  imposed  upon  us  for 
a  few  days  ;  is  it  too  great  a  sacrifice  of  our  time,  ouf 


LETCTDRE  XIIL  •         18« 

thoughts  and  our  amusements  to  an  invisible  world  and 
a  reversionary  inheritance  of  inestimable  value  ?  It  cer- 
tainly is  if  the  gospel  be  all  a  fabricated  tale.  But  if  it 
contain  the  words  of  soberness  and  truth  ;  if  its  divine 
authority  is  established  by  such  an  accumulation  of 
evidence  of  various  kinds  as  never  before  concurred  to 
|)rove  any  other  facts  or  events  in  the  history  of  the  worlds 
by  evidences  springing  from  different  sources,  yet  all 
centering  in  the  same  point,  and  converging  to  the 
same  conclusion  ;  if  even  the  few  incidental  proofs  that 
have  been  offered  to  your  consideration  in  the  course 
of  these  Lectures  have  produced  that  conviction  in 
your  minds  which  they  seem  to  have  done,  what  then 
is  the  consequence  ?  Is  it  not  that  truths  of  such  in- 
finite importance  well  deserve  all  that  consideration 
for  vi/hich  I  am  now  contending  ;  and  that  we  ought  to 
embrace  with  eagerness  every  appointed  means  and 
every  favourable  opportunity  that  is  thrown  in  our  way^ 
of  demonstrating  our  attachment  and  our  gratitude  ta 
a  crucified  Saviour,  who  died  for  our  sins  and  rose 
again  for  our  justification,  and  will  come  once  more  in 
glory  to  judge  the  world  in  righteousness,  and  to  dis- 
tribute his  rewards  and  punishments  to  all  the  nations 
of  the  earth  assembled  before  him  ?  At  that  awful  tri- 
bunal may  we  all  appear  with  a  humble  confidence  in 
the  merits  of  our  Redeemer,  and  a  trembling  hope  of 
that  mercy  which  he  has  promised  to  every  sincere  be- 
liever, every  truly  contrite  and  penitent  offender  1 


LECTURE  XIII. 

MATTHEW  xiii.  continued. 


THE  Lectures  of  the  last  year  concluded  with  an 
explanation  of  the  parable  of  the  sower  ;  and  immedi- 
ately after  this  follows  in  tlae  Gospel  the  parable  of  the 


l-S*         .  LECtURE  Xilli 

tares,  which will  be  the  subject  of  our  present  consid'' 

eratioR.'* 

The  parable  is  as  follows  :  "  The  kingdom  of  hea- 
ven is  likened  unto  a  man  which  sowed  good  seed  m 
his  field ;  but  while  men  slept,  his  enemy  came  and 
sowed  tares  among  the  wheat,  and  went  his  way.  But 
when  the  blade  was  sprung  up,  and  brought  forth  fruity 
then  appeared  the  tares  also.  So  the  servants  ofithe 
householder  came  and  said  unto  him,  Sir,  didst  thou 
not  sow  good  seed  in  thy  field ;  from  whence  then 
hath  it  tares  ?  He  said  unto  them,  an  enemy  hath  done 
this.  The  servants  said  unto  him,  wilt  thou  then  that 
we  go  and  gather  them  up*  Bur  he  said  nay,  lest  while 
ye  gather  up  the  tares,  ye  root  up  also  the  wheat  with 
them.  Let  both  f^row  tos^ether  unto  the  harvest ;  and 
in  the  time  of  harvest  i  will  say  to  the  reapers,  gather 
ye  together  first  the  tares,  and  bind  them  up  in  bundles 
to  burn  them,  but  gather  the  v/heat  into  my  barn." 

After  our  Lord  had  delivered  this  parable,  and  one 
or  two  more  very  short  ones,  vre  are  told  that  he  s,cnt 
the  multitude  away,  and  went  into  the  house  ;  and  his 
disciples  came  unto  him  saying,  "  Declare  unto  us  the 
partible  of  the  tares  of  the  field.  He  ans^vered  and  said 
unto  them,  he  that  soweth  the  good  seed  is  the  Son  of 
man.  The  field  is  the  v/orld  ;  the  good  seed  are  the 
children  of  the  kingdom,  but  the  tares  are  the  children 
of  the  wicked  one.  The  enemy  that  sowed  them  is  the 
devil.  The  harvest  is  the  end  of  the  v/orld,  and  the 
reapers  are  the  angels.  As  therefore  the  tares  are 
e:athered  and  burned  in  the  fire,  so  shall  it  be  in  the 
end  of  this  vv'orld.  The  Son  of  man  shall  send  forth 
his  angels,  and  they  shall  gather  out  of  his  kingdom 
all  things  that  offend,  and  them  v*'hich  do  iniquity,  and 
shall  cast  them  into  a  furnace  of  fire,  there  shall  be 
weeping  and  gnashing  of  teeth.  Then  shall  the  right- 
eous shine  forth  as  the  sun  in  the  kingdom  of  their  Fa- 
ther: who  hath  ears  to  hear  let  him  hear." 

This  parable  well  deserves  our  most  serious  conside- 
ration, as  it  gives  an  answer  to  two  questions  of  great 

*  Mat  ill.  jLJii.  24.  .    .  ' 


tECTURE  Xin.  185 

etinosity  and  great  importance,  which  have  exercised 
the  ingenuity  and  agitated  the  minds  of  thinking  men 
from  the  earliest  times  to  the  present  j  and  perhaps  were 
never  j  at  any  period  of  the  world,  more  interesting  thaja 
at  this  very  hour. 

The  first  of  these  questions  is,  how  came  moral  evit 
into  the  world  ? 

The  next  isj  why  it  is  suffered  to  remain  a  single 
moment ;  and  why  is  not  every  wicked  man  immedi- 
ately punished  as  he  deserves  ? 

The  first  of  these  questions  has^  we  know,  in  almost 
all  agesj  and  in  all  countries,  been  a  constant  subject  oi 
investigation  and  controversy  among  metaphysicians 
and  theologians,  and  has  given  birth  to  an  infinity  of 
fanciful  theories  and  systems,  to  one  more  particularly 
in  our  own  times,  by  a  man  of  very  distinguished  taU 
ents;*  all  which  however  have  failed  of  solving  the 
difficulty,  and  have  proved  nothing  more  than  this  mor- 
tifying and  humiliating  truth,  namely,  the  extreme 
weakness  of  the  human  intellect,  when  applied  to  sub- 
jects so  far  above  its  reach,  and  the  utter  inability  of 
man  to  fathom  the  counsels  of  the  Most  High,  and  to 
develope  the  mysterious  ways  of  his  providence,  by  the 
sole  strength  of  unassisted  reason. f  That  those  who 
were  never  fevoured  with  the  light  of  revelation  should 
indulge  themselves  in  such  abstruse  speculations,  can 
be  no  great  wonder,  but  that  they  who  have  access  to 
the  original  fountain  of  truth,  and  can  draw  from  that 
sacred  source  the  most  authentic  information  on  this 
point,  should  have  recourse  to  the  fallible  conjectures 
of  human  ingenuity,  and  should  hew  out  to  themselves 
*'  cisterns,  broken  cisterns,  that  can  hold  no  water,"  is 
a  misapplication  of  talents,  and  waste  of  labour,  and  of 

•  Soame  Jenyng. 
t  Among  the  dissertations  of  Plu.arch  (which  go  by  the  nanae  of  his  mo- 
rals) there  is  a  very  curious  and  ingenious  one,  intitled  j6er?  ton  tipo  tou  theioil 
irudeos  thnoroumenon,  concerning  those  whom  the  Deify  is  slow  in  punishing. 
In  this,  among  other  just  remarks,  he  observes,  «' that  many  things  which 
great  generals,  and  legislators,  and  statesmen  do,  are  to  commcn  cbserves;* 
incomprehensible.  What  wonder  is  it  then,  says  he,  if  we  cannot  unders  and 
■why  the  gods  inflict  punishment  ort  the  wicked,  somfiiiies  at  ftii  ©iurlier,  some- 
tomes  at  a  later  period  I"  4*1111.  Ed.  X  viand,  v.  %  p.  549. 

24 


186  LECTURE  XIII. 

time.  We  are  told  in  the  very  beginning  of  the  Bibfe^^ 
that  he  who  first  brought  sin  or  moral  evil  into  the 
world,  was  that  great  adversary  of  the  human  race,  the 
devil,  who  first  tempted  the  woman,  and  she  the  man,, 
to  act  in  direct  contradiction  to  the  commands  of  their 
Maker. 

This  act  of  disobedience  destroyed  at  once  that  inno- 
cence and  purity  and  integrity  of  mind,  with  which  they 
xame  out  of  the  hands  of  their  Creator;  gave  an  imme- 
diate and  dreadful  shock  to  their  whole  moral  frame, 
and  introduced  into  it  all  those  corrupt  propensities  and 
disordered  passions  which  they  bequeathed  as  a  fatal 
legacy  to  their  descendants :  of  which  we  all  now  feel 
the  bitter  fruits,  and  have,  I  fear,  by  our  own  personal 
and  voluntary  transgi'esslons,  not  a  little  improved  the 
WTctched  inheritance  we  received  from  our  ancestors. 
This  is  the  true  origin  of  moral  evil;  and  it  is  express- 
ly confirmed  by  our  Saviour  in  the  parable  before  us; 
in  which,  when  the  servants  of  the  householder  express 
their  surprise  at  finding  tares  among  the  wheat,  and  ask 
whence  they  came,  his  answer  is,  an  enemy  hath  done 
this ;  and  that  enemy  our  Lord  informs  us  is  the  devil  r 
that  inveterate  implacable  enemy  (as  the  very  name  of 
Satan  imports)  of  the  human  race,  the  original  author  of 
ail  our  calamities,  and  at  this  moment  the  prime  mover 
and  great  master-spring  of  all  the  Vv'ickedness  and  all 
the  misery  thatnovv^  overwhelm  the  world. 

To  this  account  great  objections  have  been  made, 
and  no  small  pains  taken  to  confute,  to  expose,  and  to 
ridicule  it.  But  after  all  the  wit  and  buffoonery  which 
have  been  lavished  upon  it,  it  may  safely  be  affirmed, 
and  might  easily  be  shown,  that  it  stands  on  firmer 
ground,  and  is  encumbered  with  fewer  difficulties  than 
any  other  hypothesis  that  has  been  yet  proposed. 

But  still,  as  I  have  already  observed,  there  remains: 
another  very  important  question  to  be  answered.  Why 
is  the  vfickedness  of  man,  from  whatever  source  it 
springs,  suffered  to  pass  unobserved  and  unpunished 
hy  the  Judge  of  all  the  earth  ?  Why  is  not  the  bold  of- 
fender stopped  short  in  his  career  of  vice  ^nd  iniquity?' 


LECTURE  XIIL  1ST 

Why  is  he  permitted  to  go  on  triumphantly,  without 
any  obstacle  to  his  wishes,  to  insult,  oppress,  and  har- 
rass  the  virtuous  and  the  good,  without  the  least  check 
■or  controul,  and,  as  it  were  to  brave  the  vengeance  of 
the  Almighty,  and  set  at  nought  the  great  Governor  of 
the  world?  Why,  in  short,  in  the  language  of  the  par- 
able, are  the  tares  allowed  to-grow  up  unmolested  with 
the  wheat,  to  choke  its  vigour  and  impede  its  growth  ? 
W^hy  are  they  not  plucked  up  instantly  Vi'ith  an  indig- 
nant hand,  and  thrown  to  the  dung-hill,  or  committed 
to  die  flames  ? 

This  has  been  a  most  grievous  "  stumbling  stone,  a 
rock  of  offence,"  not  only  to  the  unthinking  crowd,  but 
to  men  of  serious  thought  and  reflection  in  every  age  ; 
and  scarce  any  thing  has  more  perplexed  and  disturbed 
the  minds  of  the  good,  or  given  more  encouragement 
or  audacity  to  the  bad,  than  the  little  notice  that  seemS' 
to  be  taken  of  the  most  enormous  crimes,  and  the  little , 
distinction  that  is  apparently  made  between  "  the  \\  heat 
and  the  tares,  between  the  righteous  and  the  wicked, 
between  him  that  serveth  God  and  him  that  seryeth 
him  not." 

The  reflections  which  these  mysterious  proceedings 
are  apt  to  excite  even  in  the  best  a^d  humblest  of  men, 
are  most  inimitably  expressed  by  the  royal  Psalmist  in 
the  73d  Psalm,  where  you  see  all  the  different  turns  and 
workhigs  of  his  mind  laid  open  without  disguise,  and 
all  the  various  ideas  and  sentiments  that  successively 
took  possession  of  his  soul  in  the  progress  of  his  en- 
quiry, described  in  the  most  natural  and  affecting  man-. 
ner.  "Truly,  says  he,  (with  that  piety  which  con-, 
stantly  inspires  him)  God  is  loving  to  Israel;  even  un- 
to such  as  are  of  a  clean  heart ;  nevertheless  my  feet 
were  almost  gone;  my  treadings  bad  well  nigh  slipped. 
And  why  ?  I  was  grieved  at  the  wicked ;  I  do  also  see 
the  ungodly  in  such  prosperity.  For  they  are  in  no 
peril  of  death,  but  are  lusty  and  strong.  They  come  in 
no  misfortune  like  other  folk  ;  neither  are  they  plagued 
li|(j:e  other  men.  And  this  is  the  cause,  that  they  are 
so  holden  with  pride,  and  overv.helmed  with  cruelty. 


ia«  LECTURE  xnt 

Their  eyes  swell  with  fatness,  and  they  do  even  what 
they  last.  They  corrupt  other,  and  speak  of  wicked 
blasphemy;  their  talking  is  against  the  Most  High, 
Tush,  say  they,  how  should  God  perceive  it ;  is  there 
knowledge  in  the  Most  High  ?  Lo,  these  are  the  unr 
godly.  These  prosper  in  the  w^orld,  and  these  have 
riches  in  possession.  And  I  said,  then  I  have  cleans- 
ed my  heart  in  vain,  and  washed  my  hands  in  innoceur 
cy?" 

Sentiments  such  as  these  are,  I  believe,  what  many 
good  men  have  found  occasionally  rising  in  their  minds, 
on  observing  the  prosperity  of  the  worthless  part,  of 
mankind,  But  never  were  they  before  so  beautifully 
and  so  feelingly  expressed  as  in  this  passage.  These 
complaints,  however,  soon  pass  away  with  men  of  pi-, 
ous  dispositions,  and  end  in  meek  submission  to  the 
will  of  Heaven,  But  not  so  with  the  wicked  and  pro- 
fane, By  them  the  forbearance  of  Heaven  tov/ards  sin- 
ners is  sometimes  perverted  to  the  very  worst  purposes, 
and  made  use  of  as  an  argument  to  encourage  and  con- 
firm them  in  the  career  of  vice.  This  effect  is  well  and 
accurately  described  in  the  book  of  Ecclesiastes.  *'  Be- 
cause sentence  against  an  evil  work  is  not  executed 
speedily,  therefore  the  hearts  of  the  sons  of  men  are 
fully  set  in  them  to  do  evil."* 

It  was  to  obviate  these  fatal  consequences,  as  well  as 
to  give  support  and  consolation  to  the  good,  that  our 
Lord  delivered  this  parable  of  the  tares  and  the  wheat, 
which  will  enable  us  to  solve  the  arduous  question 
above-mentioned,  arising  from  the  impunity  and  pros- 
perity of  the  wicked,  and  to  vindicate  in  this  instance 
the  ways  of  God  to  man. 

But  before  I  begin  to  state  and  explain  the  reasons  of 
that  forbearance  and  lenity  towards  sinners,  which  is  so 
much  objected  to  in  the  divine  administration  of  the 
"World,  I  must  take  notice  of  one  very  material  cir- 
cumstance in  the  case,  which  is,  that  the  evil  complain- 
ed of  is  greatly  magnified,  and  represented  to  be  much 
more  generally  prevalent  than  it  really  is.     The  fact  is, 

*'  Eccles.  viil.  11' 


LECTUflE  xtn.  m 

that  although  punishment  does  not  always  overtake  the 
wicked  in  this  hfe,  yet  it  falls  upon  them  more  frequent- 
ly and  heavily  than  we  are  aware  of.  They  are  often 
punished  when  we  do  not  observe  it ;  but  they  are  also 
sometimes  punished  in  the  most  public  and  conspicu- 
ous manner. 

The  very  first  offence  committed  by  man  after  the  cre- 
ation of  the  world  was,  as  we  know  to  our  cost,  follow- 
ed by  immediate  and  exemplary  punishment.     The 
next  great  criminal,  Cain,  was  rendered  a  fugitive  and 
a  vagabond  upon  earth,  and  held  up  as  an  object  of  ex- 
ecration and  abhorrence  to  mankind.     When  the  whole 
earth  was  sunk  in  wickedness,  it  was  overwhelmed  by 
a  deluge.     The  abominations  of  Sodom  and  Gomorrah 
were  avenged  by  fire  from  heaven.     The  tyrant  Pha- 
raoh and  his  host  were  drowned  in  the  Red  Sea.     Ko- 
rah,  Dathan,  and  Abiram,  and  their  rebellious  compan- 
ions, were  buried  alive  in  the  bowels  of  the  earth.     It 
was  for  their  portentous  wickedness  and  savage  practi* 
Ces  that  the  Canaanite  nations  were  exterminated  by  the 
Israelites ;  and  it  was  for  their  idolatries,  their  licen- 
tiousness, and  their  rebellions  against  God,  that  the  Is- 
raelites themselves  were  repeatedly  driven  into  exile,  re- 
duced to  slavery,  and  at  length  their  city,  their  tem.ple, 
and  their  whole  civil   polity   utterly  destroyed,   and 
themselves  scattered  and  dispersed  over  every  part  of 
the  known  world,  and  every  where  treated  with  derision 
and  contempt.     It  will  be  said,  perhaps,  that  these  were 
the  consequences  of  the  peculiar  theocratic  form   of 
their  government,  under  which  the  rewards  and  the 
punishments  were  temporal  and  immediate,  and  that 
they  are  not  to  be  expected  in  the  present  state  of  hu- 
fiian  aflPairs,     Still  however  they  are  proofs,  and  tre- 
mendous proofs,  that  God  is  not  an  inattentive  and  un- 
concerned spectator  of  human  wickedness.     But  let  us 
Come  to  our  own  times,  and  to  the  fates  and  fortunes  of 
individuals  under  our  own  observation.     Do  we  not 
Continually  see  that  they  who  indulge  their  passions 
without  control,  and  give  an  unbounded  loose  to  every 
Corrupt  propensity  of  their  hearts,  are  sooner  or  later 


ipS^  LECTURE  XIIL 

the  victims  of  their  own  intemperance  and  licentious- 
ness? Do  they  not  madly  sacrifice  to  the  iove  of  plea- 
sure, and  frequently  within  a  very  short  space  of  time, 
their  heakh,  their  fortune,  thfir  characters,  their  peace 
of  mind,  and  that  too  completely  and  eftectually,  and 
beyond  ail  hopes  of  recovery?  The  instances  of  this 
are  many  and  dreadful,  without  taking  into  the  account 
such  flagrant  crimes  as  deliver  men  over  into  the  hands 
of  public  justice.  Now  what  is  all  this  but  the  sen- 
tence of  God  speedily  executed  against  evil  works?  It 
may  be  alledged,  that  these  are  only  the  natural  conse- 
quences of  wrong  conduct,  and  not  the  immediate  judi- 
cial inflictions  of  Heaven.  But  who  is  it. that  has  made 
these  evils  the  natural  consequences  of  vice?  Who  but 
the  great  Author  of  nature?  He  hath  purposely  formed 
his  world  and  his  creature  man  in  such  a  manner,  that 
these  penalties  shall  follow  close  upon  wickedness,  as  a 
present  mariv  of  his  abhorrence  and  detestation  of  it ; 
and  they  fall  on  many  oflenders,  both  so  speedily  and 
so  heavily,  that  till  second  thoughts  correct  the  first  im- 
pression, it  seems  almost  an  impeachment  of  his  good-, 
ness  that  he  inflicts  them. 

Still  it  must  be  confessed  that  wickedness  is  some- 
times triumphant;  and  so  also  does  folly  sometimes 
meet  with  success  in  the  vv^orld;  but  it  is  true  notwith- 
standing, that  it  labours  under  great  disadvantages,  and 
immoral  conduct  under  still  greater.  The  natural  ten- 
dency of  sin  is  to  misery.  Accidents  may  now  and 
then  prevent  this,  but  not  generally ;  art  and  cunning 
may  evade  it,  but  not  nearly  so  often  as  men  imagine. 

But  supposing  the  guilty  to  escape  for  a  time  all  suf- 
ferings, and  in  consequence  of  it,  to  please  themselves 
highly  with  the  prudence  of  their  choice ;  yet  still  pun- 
ishment, though  slow,  may  overtake  them  at  last. — 
The  blindness  of  such  men  to  consequences  is  quite 
astonishing.  One  man  evades  the  penalties  of  human 
laws  in  a  few  instances,  and  therefore  concludes  he 
shall  never  be  overtaken  by  them.  Another  preserves 
his  reputation  for  a  time,  and  thence  imagines  it  to 
be  perfectly  secure.     A   third  finds  his  health  hold 


LECTURE  XIII.  im 

out  a.  few  years,  and  therefore   has  not  the  least   sus- 
picion that  what  he  is  always  undermining  n\ust  fall  at" 
last. 

■  Now  each  of  these  may,  if  he  pleases,  applaud  his 
own  wisdom;  but  everyone  else  must  see  his  extreme 
stupidity  and  folly.  In  feet,  whoever  commits  sin  has 
swallowed  poison,  which  from  that  moment  begins  to 
operate; ;  at  first  perhaps  by  a  pleasing  intoxication,  af- 
tervvard  by  slow  and  uncertain  degrees,  but  still  the 
disease  is  within,  and  is  mortal;  and  since  it  may  every 
instant  break  out  with  fatal  violence,  it  is  a  melancholy 
thing  to  see  the  person  infected  filled  vv'ith  a  mad  joyj^ 
which  must  e;Kl  in  heaviness  and  death. 

Vice  especially  of  some  sorts,  aiTects  to  wear  a  smil- 
ing counteniince,  and  the  days  that  are  spent  in  it  pass 
along  for  a  time  pleasantly  enough;  but  little  do  the 
poor  wretches  that  are  deluded  by  it  reflect  what  bitter- 
ness they  are  treasuring  up  for  the  rest  of  life,  and  hovf 
soon  they  may  come  to  taste  it  in  such  consequences, 
as  even  the  completest  reformation,  and  the  strictest 
care  afterv/ards,  v/iil  very  imperfectly  either  prevent  or 
cure. 

After  all,  however,  it  must  be  acknowledged,  that 
there  are  numbers  of  worthless  and  profligate  men,  who 
go  on  for  a  considerable  length  of  time,  perhaps  even 
to  the  end  of  their  days,  in  a  full  tide  of  worldly  pros- 
perity, blessed  Vv^ith  every  thing  that  is  thought  most 
valuable  in  tliis  life,  wealth,  power,  rank,  health  and 
strength,  and  enj0}ing  ail  these  advantages  without 
interruption  and  alloy,  "  coming  in  no  misfortune 
like  other  folk,  and  not  plagued  or  afflicted  like  other 
men." 

These,  it  must  be  confessed,  are  strong  symptoms 
of  happiness,  if  we  are  to  judge  from  appearance  only. 
But  does  not  every  one  know  that  happiness  depends 
infinitely  less  upon  external  circumstances  than  on  the 
internal  comfort,  content,  and  satibtaction  of  the  mind  ? 
May  I  not  appeal  to  eyay  one  here  present,  whether 
some  of  the  acutest  sulfcrings,  and  the  most  exquisite 
joys  he  has  experienced,  are  not  thoae  which  are  conkn* 


im  LECTURE  Xllt 

ed  to  his  own  breast,  which  he  enjoys  in  secrecy  and 
ill  silence,  in  his  retired  and  private  moments,  unob- 
served by  the  world,  and  independent  on  all  exterior 
show?  "  The  heart  only  (says  the  wise  man  most  tru* 
ly)  knoweth  its  own  bitterness,  and  a  stranger  doth  not 
intermeddle  with  its  joy."*  This  then  is  the  standard 
by  which  you  must  measure  human  happiness*  You 
must  not  too  hastily  conclude  that  prosperity  is  felicity* 
In  order  to  know  whether  these  men  are  truly  what  they 
seem  to  be,  you  must  follow  them  into  their  retirementSj 
into  their  closets,  and  to  their  couches ;  and  if  you 
could  then  see  the  interior  of  their  hearts,  you  would 
probably  find  them  objects  rather  of  pity  than  of  envy* 
Whatever  they  may  pretend,  or  whatever  air  of  cheer- 
fulness they  may  assume,  it  is  utterly  impossible  that 
they,  whose  sole  object  is  to  gratify  their  passions 
without  the  least  regard  to  the  feelings  of  others;  who 
are  corrupting  all  around  them  by  their  conversation 
and  their  example,  or  spreading  ruin,  misery,  and  deso* 
lation  over  the  world  by  their  inordinate  ambition ;  who 
jiot  only  live  in  a  constant  violation  of  the  commands 
of  their  maker,  but  perhaps  even  deny  his  existence, 
renounce  his  authority,  and  treat  every  thing  serious 
and  religious  with  derision  and  contempt :  it  is,  I  say, 
utterly  impossible  that  these  men,  whatever  external 
magnificence  or  gaiety  may  surround  them,  can  enjoy 
that  peace  and  comfort  and  content  of  mind,  which 
alone  constitutes  real  and  substantial  happiness,  and 
without  which  every  thing  else  is  insipid  and  unsatis- 
factory. A  secret  consciousness  that  they  are  acting 
wrong,  that  they  are  degrading  and  debasing  their  na- 
ture, and  wasting  their  time  in  mean,  unworthy,  and 
mischievous  pursuits  ;  frequent  pangs  of  remorse  for 
the  irreparable  injuries  they  have  done  to  those  whonji 
they  have  betrayed  or  oppressed,  and  whose  peace  and 
comfort  they  have  forever  destroyed;  a  dread  of  that 
Almighty  Being  whom  they  have  resisted  and  insulted; 
a  fear  of  death,  and  an  apprehension  of  that  punishment 
hereafter,  which,  though  they  affect  to  disbelieve  j^ngl 

*  Proy.  MY.  IQ, 


LECTURE  XIII.  J9i 

despise,  they  cannot  help  knowing  to  be  possible,  and 
feeling  that  they  deserve  ;  all  these  reflections,  whichj 
in  spite  of  their  utmost  efforts  to  stifle  them,  will  very 
often  force  themselves  upon  their  minds,  are  sufficient 
to  counteract  every  other  advantage  they  possess,  and 
to  embitter  every  enjoyment  of  their  lives.  All  shall 
look  outwardly  gay  and  happy,  and  all  within  shall  be 
joyless  and  gloomy.  They  shall  seem  to  have  every 
thing  they  vidsh,  and  in  fact,  have  nothing  that  affords 
them  any  genuine  satisfaction,  or  preserves  them  frona 
the  internal  wretchedness  that  perpetually  haunts  them. 
*'  God  (as  the  Psalmist  expresses  it)  gives  them  their 
hearts  desire,  and  sends  leanness  withal  into  their 
souls  ;"^  that  is,  a  total  incapacity  of  deriving  any  tru^ 
comfort  from  the  blessings  they  possess. 

I  am  not  here  drawing  irtiaginary  pictures  of  misery, 
or  describing  situations  which  have  never  existed  ;  I 
could  refer  you  to  well-known  examples,  which  could 
amply  confirm  the  truth  of  my  assertions,  and  would 
clearly  show  that  the  prosperity  of  the  wicked  is  no 
]^roof  of  their  happiness  ;  that  external  calaniities  and 
corporeal  pains,  acute  sufferings,  disease,  or  death, 
are  not  the  only  instruments  of  vengeance  which  the 
Almighty  has  in  his  hand  for  the  correction  of  sinners  ; 
but  that  he  has  other  engines  of  punishment  far  more 
terrible  than  these ;  that  he  can  plant  daggers  in  the 
breast  of  the  most  triumphant  libertine  ;  and  that  even 
when  their  worldly  blessings  are  exalted,  his  secret 
dart  can  pierce  their  souls,  and  wring  them  with  tor- 
tures sharper  than  a  two-edged  sword,  yet  invisible  to 
every  mortal  eye  .f 

It  appears,  therefore,  that  sinners  are  in  fact  much 
oftener  and  much  more  severely  punished  than  we  are 
aware ;  that  God  is  even  now  exercising  a  moral  gov- 
ernment over  the  v/orld ;  that  he  is  filling  them  with 
the  fruits  of  their  own  devices,  and  chastening  them  in 

*  Psalm  cvi.  15. 

f  "  As  malefactors,  when  they  go  to  punishment  carry  their  own  cross^ 
so  wickediiess  generally  carries  its  own  torment  along  wih  it,  and  is  a  most 
skilful  anihcer  of  its  own  misery,  filling  the  mind  with  terror,  remorse,-  andt 
the  ino5t  agonizing  rejections."     Plut.  Ed.  XyUnd.  v.  2.  p.  ii4.  A. 

.      2,5 


194.  LECTURE  Xlir. 

a  variety  of  ways,  not  always  discernable  by  us ;  admo- 
nishing some  by  gentle  corrections  to  sin  no  more,  lest 
a  worse  tiling  come  unto  them,  but  crushing  some  by 
severer  strokes,  "  that  others  may  hear  and  fear,  and 
do  no  more  any  such  wickedness."* 

Still  however  it  must  be  owned,  that  punishment 
does  not  always  overtake  the  offender  either  speedily  or 
immediately ;  and  therefore  I  proceed  to  show,  that 
when  this  is  the  case,  there  are  sufficient  reasons  for 
the  delay. 

It  is  obvious  that  every  scheme  which  comprehends 
a  great  variety  of  intentions  and  views,  cannot  permit 
all  of  them  to  be  accomplished  at  once,  but  some  things, 
by  no  means  to  be  omitted  entirely,  must  however  be 
postponed.  Now  such  a  complicated  system  is  ^^that 
of  the  government  of  the  world,  in  which  God  may 
have  many  designs  altogether  unknown  to  us ;  and  of 
those  which  we  know  best,  we  are  far  from  being  judg- 
es which  it  is  right  for  him  to  prefer,  whenever  they 
happen  to  interfere.^  Oifenders  whom  we  are  impa- 
tient to  see  punished  as  they  deserve,  he  may  see  it  ex- 
pedient, for  various  reasons  to  spare.  One  of  these 
reasons  is  given  in  the  parable  before  us.  When  the 
servants  of  the  householder  represented  to  him  that 
there  was  a  great  number  of  tares  intermixed  and  grow- 
ing up  with  t"he  wheat,  and  asked  whether  they  should 
not  go  and  root  them  up  :  his  answer  was  nay  ;  lest 
wliile  ye  gather  up  the  tares,  ye  root  up  the  wheat  also 
with  them.  The  meaning  is,  that  in  the  present  im- 
perfect scene  of  things,  the  virtuous  and  wicked  are  so 
intermingled  and  so  connected  with  each  other,  that  it 
is  frequently  impossible  to  punish  the  guilty  without 
involving  the  innocent  in  their  sufferings.  In  the  case 
of  sinful  nations,  or  any  large  bodies  of  men,  this  is  ve- 
ry apparent.  It  may  happen  that  a  very  considerable 
part  of  a  great  community  may  be  guilty  of  the  most 

*  Deut.  xiii.  11. 
'  t  «  It  is  as  absurd  for  us  to  blame  the  gods  for  not  punishing  the  wicled 
at  the  time  and  in  the  manner  which  we  think  the  fittest,  as  it  would  be  for 
Sn  ignorant  down  to  censure  a  physician  for  not  administering  the  most  effica- 
cious medicines  to  his  patient  at  those  times  which  he.  the  said  clown,  judg,ei 
to  be  tU«  most  proper."    Plut.  y.  2-  p.^549.  F. 


LECTURE  XIII.  195 

enormous  crimes,  of  oppression,  injustice,  ambition, 
cruelty,  murder  and  impiety,  and  we  are  apt  to  call  out 
for  immediate,  exemplary  vengeance  on  such  wretches 
as  these.  But  if  this  vengeance  was  to  be  executed  in 
all  its  extent,  if  this  people  was  to  be  extirpated  by  fire 
and  sword,  or  to  be  destroyed  by  famine,  by  pestilence, 
or  earthquake,  it  is  evident  that  great  numbers  of  inno- 
cent persons  must  perish  in  this  general  wreck,  and 
that  the  wheat  would  be  rooted  up  with  the  tares.  In- 
stead therefore  of  censuring  the  dispensations  of  the 
Almighty  in  these  instances,  we  ought  to  praise  and 
adore  him  for  exercising  his  mercy  when  we  should 
have  no  compassion,  and  for  sparing  the  wicked  lest  he 
should  destroy  the  righteous. 

But  though  this  reasoning  may  be  allowed  in  the  case 
of  guilty  nations,  yet  it  may  be  thought  not  to  hold 
good  with  respect  to  individuals.  It  may  be  allcdged, 
that  single  offenders  at  least  may  be  cut  off,  without 
doing  any  injury  to  the  innocent  or  the  virtuous. — 
But  is  this  a  fact  which  can  at  all  times  be  safely  assum- 
ed ?  Is  the  criminal,  whom  you  wish  to  see  chastised, 
a  perfectly  unconnected,  solitaiy,  and  isolated  being? 
Has  he  no  wife  or  children,  no  relations,  no  dependants, 
no  persons  of  any  description,  that  look  up  to  him  for 
protection,  support,  or  assistance  ?  If  he  has,  are  you 
sure  that  all  these  persons  are  as  worthless  and  as  de- 
serving of  correction  as  himself?  May  they  not,  on 
the  contrary,  be  as  emment  in  virtue  as  he  is  in  wick- 
edness ;  or  at  the  least,  may  they  not  be  exempt  from 
many  of  those  flagrant  sins  that  call  for  immediate  and 
exemplary  punishment  ?  If  so,  would  you  have  these 
innocent,  and  perhaps  excellent  persons,  involved  in 
the  ruin  of  the  great  delinquent,  on  whom  they  entirely 
depend  ?  Would  you  have  the  righteous  Governor  of 
the  universe  make  no  distinction  in  the  infliction  of 
his  punishments  ?  Should  we  not  rather  adopt  the  pa- 
thetic language  of  Abraham,  when  he  is  pleading  with 
the  Almighty  for  Sodom  and  Gomorrah  ?  "  Wilt  thou 
slay  the  righteous  with  the  wicked  ?  That  be  far  from 


196  LECTURE  XIII. 

thee.  Shall  not  the  Judge  of  all  the  earth  do  right  ?"*^ 
You  see  then  that  there  may  be  the  best  and  most  subr 
stantial  reasons  for  delaying  the  punishment  of  the  wickr 
ed,  both  with  respect  to  nations  and  individuals  ;  and 
that  when  we  are  rashly  calling  out  for  immediate  veor. 
geance,  the  Judge  of  all  the  earth  is  full  of  tenderness 
and  pity,  and  sees  the  best  reasons  for  respiting  even 
the  most  notorious  offenders. 

But  besides  this,  there  are  other  reasons  for  God's 
forbearance  towards  sinners.  They  are  sometimes,  as 
the  prophet  expresses  it,  the  rod  of  his  anger-\.  H(? 
makes  use  of  them  as  instruments  to  chastise  each  oth- 
er, or  to  correct  the  faults  of  those  who  are  much  bet- 
ter than  themselves.  And  it  frequently  happens  that 
their  punishment  is  only  delayed  till  they  have  com- 
pletely finished  the  work  for  which  they  were  raised 
up,  and  that  then  they  are  made  to  justify  the  dispen- 
sations of  the  Almighty  by  the  awful  spectacle  of  a 
conspicuous  and  terrifying  fall. 

To  instange  only  the  case  of  one  notorious  offender. 
That  miscreant  Judas  Iscariot,  long  before  he  betrayed 
his  master,  gave  proofs  of  a  most  depraved  and  cor- 
rupt disposition.  He  was  intrusted  with,  the  little 
stock  that  belonged  in  common  to  our  Lord  and  the 
apostles ;  he  kept  the  bag,  and  he  robbed  it.  This 
flagrant  breach  of  trust  certainly  deserved  the  severest 
punishment ;  and  no  doubt  the  disciples  secretly  mur- 
mured in  their  hearts,  and  condenmed  their  divine 
master  for  too  great  lenity  towards  so  vile  a  wretch. 
But  they  knew  not  what  he  knew,  that  he  was  reserved 
for  an  important,  though  nefarious  purpose,  and  was 
to  be  the  instrument  of  betraying  the  Saviour  of  the 
worJd  into  the  hands  of  his  murderers,  a  deed  for  which 
his  former  crimes  showed  him  to  be  perfectly  well  qual- 
ified. When  this  work  of  darkness  was  done,  his 
doom  was  sealed,  his  punishment  instantly  followed  ; 
find,  what  increased  its  bitterness,  it  was  inflicted  with 
his  own  hand. 

*  G§n,  xviii.  25.  f  Isaiah  x.  S. 


LECTURE  XIII.  197 

^here  is  still  another  very  important  consideration, 
which  may  frequently  occasion  a  delay  in  punishing 
even  grievous  offenders  ;  and  that  is,  the  goodness  and 
long  suffering  of  God,  who  is  not  willing  that  any 
should  perish,  but  that  ail  should  have  time  for  repen^ 
tance. 

He  who  looks  into  the  hearts  of  men,  may  see  vari^ 
ous  reasons  for  sparing  those  whom  we  would  consign 
to  immediate  destruction.  He  may  discern  some  good 
qualities  in  them  which  are  unknown  to  us,  some  good 
dispositions  and  good  principles,  which  have  entirely 
escaped  our  observation.  He  may  perceive  that  they 
have  been  betrayed  into  the  crimes  they  have  commit- 
ted, more  by  unfortunate  circumstances,  by  error  of 
judghient,  by  mistaken  zeal,  by  v;rong  education,  by 
the  solicitation  and  the  influence  of  worthless  compan- 
ions, than  by  an  incurable  and  inveterate  depravity  of 
heart.  He  may  see,  that  amidst  a  multitude  of  vile 
weeds,  there  are  still  some  seeds  of  virtue  remaining  in 
their  breasts,  Avhich,  if  duly  cherished  and  fostered, 
and  cultivated  with  care  and  tenderness,  may  produce 
most  valuable  fruits  of  righteousness.  "  He  is  unwil- 
ling therefore  to  break  the  bruised  reed,  or  to  quench 
the  smoking  flax."*^  He  is  unwilling  to  destroy  what 
may  still  possibly  be  restored;  he  is  unwilling  to  extin- 
guish, by  severity,  the  faintest  sparks  of  latent  good- 
ness. He  sees,  in  short,  that  if  they  have  time  for  re- 
flection, if  they  have  space  for  repentance,  they  w?7/ re- 
pent, and  he  graciously  gives  tfieiti  a  respite  for  that 
purpose,  t 

•  Matth.  xli.  20. 

t  "  Those  offenders  whom  the  Deity  knows  to  be  absolutely  incurable,  he 
destroys;  but  to  those  in  whom  he  discovers  some  good  dispositions,  and  a 
probability  of  reformation,  he  gives  time  for  amendment.  Thus  by  immedi- 
ate punishment  he  corrects  a  fen.^,  but  by  sometimes  delaying  it  he  i-ecovers 
and  reforms  ?na?ri;."     Plut  v.  2  p.  551.  C.  D. 

To  this  inay  be  added  another  fine  observation  of  the  same  author ;  "  that 
God  is  sometimes  slow  in  punishing  the  wicked,  in  order  to  teach  us  mortals 
a  lesson  of  moderation  ;  to  repress  that  vehemence  and  precipitation  with 
which  we  are  sometimes  impelled  to  avenge  ourselves  on  those  that  offend  us 
in  the  first  heat  of  our  passion  immediately  and  immoderately  ;  and  to  in- 
duce us  to  imitate  that  mildness,  patience,  and  forbearance,  which  He  is  often 
so  merciful  as  to  exercise  towards  those  that  have  inciUTcd  his  displeasure.'* 

?.  550.  r. 


19^  L£CTURE  XIII. 

And  shall  we  repine  or  murmur  at  this  forbearance, 
this  indulgence  of  God  towards  sinners?  Are  not  we 
ourselves  all  of  us  sinners,  miserable  sinners:  and  do 
we  think  that  God  treats  us  with  too  much  indulgence? 
Is  there  any  one  here  present  who  would  be  content 
that  God  should  immediately,  and  without  mercy,  in- 
flict on  him  the  utmost  punishment  which  his  sins  just- 
ly deserve  ?  What,  alas !  would  become  of  the  very 
best  of  us,  if  this  was  the  case  ;  and  who  could  abide 
these  Judgments  of  the  Lord?  And  how  then  can  we 
refuse  to  others  that,  mercy  of  which  we  stand  so  much 
in  need  ourselves  ? 

It  is  evident,  and  we  see  it  every  day,  that  men  who 
once  were  profligate  have  in  time  become  eminently 
virtuous  ;  and  what  pity  would  it  have  been  if  extreme 
or  untimely  severity  had  either  suddenly  cut  them  off, 
or  hardened  them  in  their  Vv^ickedness !  Great  minds  are 
sometimes  apt  to  fly  out  into  excesses  at  their  first  out- 
set, but  afterwards,  upon  reflection,  and  with  proper 
culture,  rise  up  to  the  practice  of  the  noblest  virtues. 
And  it  is  mercy  worthy  of  God  to  exercise,  and  which 
men  instead  of  censuring  ought  to  admire  and  adore,  if 
Ke  chooses  the  milder,  though  slower  methods,,  with 
those  v/ho  are  capable  of  being  reformed  by  them.— 
These  sentiments  cannot  be  better  illustrated  than  by 
the  c;xample  of  St.  Paul.  That  illustrious  apostle  was 
we  know  once,  as  he  himself  confesses,  the  chief  of 
sinners;  he  was  a  fiery  zealot,  and  a  furious  persecu- 
tor of  .the  first  Christians,  breathing  out  continually 
threatening  and  slaughter  against  them,  making  havoc 
of  the  Church,  entering  into  every  house,  and  hauling 
men  and  women  to  prison ;  and  being,  as  he  expresses 
it,  exceedingly  mad  against  them,  he  persecuted  them 
unto  strange  cities,  and  when  they  were  put  to  death, 
he  gave  his  voice  against  them.  In  the  eye  of  the  Chris- 
tian world  then  at  that  time,  he  must  have  been  consi- 
dered as  one  of  the  fittest  objects  of  divine  vengeance, 
as  a  persecutor  and  a  murderer,  who  ought  to  be  cut 
'Ofl' in  an  instant  from  the  face  of  the  earth. 


LECTURE  Xlir.  19^ 

But  the  great  Discerner  of  Hearts,  thought  otherwise. 
He  saw  that  all  this  cruelty,  great  as  it  undoubtedly 
was,  arose,  not  from  a  disposition  naturally  savage  and 
ferocious,  but  from  ignorance,  from  early  religious  pre- 
judices, from  misguided  zeal,  from  a  firm  persuasion 
that  by  these  acts  of  severity  against  the  first  Christians 
he  was  doing  God  service.  He  saw  that  this  same 
fervor  of  mind,  this  excess  of  zeal,  properly  informed 
and  properly  directed,  would  make  him  a  most  active 
and  able  advocate  of  that  very  cause  which  he  had  so 
violently  opposed.  Instead  therefore  of  an  extraordi- 
nary act  of  power  to  dsstroy  him,  he  visibly  interposed 
to  save  him.  He  was  in  a  miraculous  manner  convert- 
ed to  the  Christian  faith,  and  became  the  principal  in- 
strument of  dift'using  it  through  the  world.  We  -see 
then  what  baneful  effects  would  sometimes  arise  from 
the  immediate  punishment  even  of  notorious  delin- 
quents. It  would  in  this  case  have  deprived  the  Chris- 
tian world  of  the  abilities,  the  eloquence,  the  indefati- 
gable and  successful  exertions  of  this  learned  and  intre- 
pid apostle,  whose  conversion  gave  a  strong  additional 
evidence  to  the  truth  of  the  Gospel,  and  who  laid  down 

"his  life  for  the  religion  he  had  embraced. 

Yet  notwithstanding  all  the  reasons  for  sometimes 
delaying  the  punishment  of  guilt  in  the  present  world, 

'vit  cannot  be  denied  that  there  are   some  instances  of 

prosperous  wickedness,  which  cannot  well  be  account- 

.^ed  for  by  any  of  them  ;  and  therefore,  for  a  complete 

.'"'vindication  of  the  moral  government  of  God,  we  must 


y<. 


_Jiave  recourse  to  the  concluding  part  of  the  parable, 

?.\vhich  will  give  us  the  fullest  satisfaction  on  this  inte- 

^  testing  subject.     To  the  question  of  the  servants,  whe- 

",ther  they  should  gather  up  the  tares  from  the  midst  of 

^Ithe  wheat,  the  householder  answers,  *'nav;  lest  while 

,ye  gather  up  the  tares,  ye  root  up  the  wheat  also.     Let 

both  grow  together  until  the  harvest,  and  in  the  time  of 

harvest  Iwillsay  to  the  reapers,  gather  ye  together  first 

the  tares,  and  bind  them  in  bundles  to  burn  them,  but 

gather  the  wheat  into  my  barn."     The  harvest,   our 

Lord  tells  us  m  his  explanation,  is  the  end  of  the  world. 


200  LECTURE  XIII. 

at  which  awful  period  the  Son  of  man  shall  send  fortli 
his  angeis,  and  they  shall  "  gather  out  of  his  kingdom 
all  things  that  offend,  and  them  which  do  iniquity,  and 
shall  cast  them  into  a  furnace  of  fire;  there  shall  be 
"weeping  and  gnashing  of  teeth.  Then  shall  the  right- 
eous shine  forth  as  the  sun  in  the  kingdom  of  their  Fa- 
then     He  that  hath  ears  to  hear,  let  him  hear."* 

Here  then  is  the  great  master-key  to  the  whole  of  this 
mysterious  dispensation  of  Heaven.  God  we  see,  has 
appointed  a  day  when  every  deficiency  in  his  adminis- 
tration shall  be  supplied,  and  every  seeming  dispropor- 
tion and  inequality  shall  be  rectified,  f 

Even  in  this  world  it  appears  that  wickedness  is  pun- 
ished in  some  measure,  and  to  a  certain  degree ;  and 
we  have  seen  that  the  interests  of  virtue  itself,  among 
other  considerations,  require  that  it  should  not  be  in- 
stantly punished  to  the  full  extent  of  its  deserts.  God 
is  perpetually  showing,  even  in  the  present  life,  his 
different  regard  to  right  and  wrong,  by  every  such 
method  as  the  constitution  of  the  world  which  he  has 
created  admits ;  and  therefore  no  sooner  shall  that 
world  come  to  an  end,  ''and  ali  obstacles  to  an  equal 
administration  of  justice  be  taken  out  of  the  way,  than 
he  shall  come  to  execute  righteous  judgment  upon 
earth. 

*'  He  is  not  slack  as  men  count  slackness, ^'J  that  is 
negligent  and  remiss ;  he  only  waits  for  the  proper  sea- 
son of  doing  all  that  hitherto  remains  undone*  Hu- 
man weakness  indeed,  by  a  small  delay  of  punishing, 
may  loose  the  power  of  doing  it  forever.  "  But  in  the 
Lord  Jehovah  is  everlasting  strength.  "§  Human  in- 
constancy may  be  vehement  and  passionate  at  first; 

*  Matth.  xiii.  41,  42,  43. 

•j-  "  As  the  soul  sm-vlves  the  dissolution  of  the  body  (says  the  excellent  Plu- 
tarch) and  exists  after  death,  it  is  .mojjt  probable  that  it  will  receive  rewards 
and  punishments  in  a  future  state  ;  for  it  goes  through  a  kind  of  contest  dur- 
ing the  present  life,  and  when  that  is  over,  it  will  have  its  due  recompence 
hereafter."     561.  A. 

How  nearly  does  this  approach  to  the  doctrine  of  the  Gospel,  which  had 
been  promulgated  nearly  one  hundred  years  before  Plutarch  wrote.  Eat 
thanks  be  to  God,  what  this  great  man  thought  only  probable,  we  have  th« 
happiness  of  knovving  to  be  certain. 

I  2  Pet.  iji.  9.  ^  Isaiah  xxvi.  4. 


LECTURE  XIII.  gOfc 

then  negligent  and  languid.  The  sense  of  an  unworthy- 
action  that  does  not  injure  us,  quickly  Wears  out  of  our 
mind;  and  if  we  take  no  immediate  notice  of  it,  we 
shall  possibly  take  none  at  all.  But  we  must  not  think 
God  to  be  such  an  one  as  ourselves.  Eternity  itself 
will  make  no  change  m  his  abhorrence  of  wickedness, 
nor  will  any  thing  either  transport  him  to  act  before  his 
appointed  time,  or  prevail  upon  him  to  give  a  respite 
when  that  time  comes.  The  sinners  of  the  antediluvi- 
an world,  abusing  the  long  space  of  one  hundred  and 
twenty  years  which  he  allowed  for  their  repentance, 
perished  at  the  end  of  it  without  mercy.  The  angels 
who  fell  from  their  first  estate  before  this  earth  was  cre- 
ated, he  has  reserved  for  torments,  that  shall  not  finally 
take  place  till  it  is  consumed.* 

The  same  important  period  his  infinite  wisdom  has 
marked  out  for  the  final  judgment  of  men.  And  un- 
doubtedly it  may  produce  advantages  of  unspeakable 
moment  thus  to  defer  justice,  with  a  design  of  render^ 
ing  some  chosen  parts  of  duration  memorable  through- 
out the  universe,  by  a  more  extensive  and  illustrious 
exercise  of  it.  For  it  must  needs  make  an  inconceiv^- 
ably  strong  and  lasting  impression  upon  every  order  of 
beings  that  shall  then  be  present  at  the  solemn  scene, 
to  hear  the  final  doom  of  a  whole  world  pronounced  at 
once;  and  to  behold  sins  that  had  been  committed 
thousands  of  years  before,  punished  with  the  same  at- 
tention to  every  circumstance  as  if  they  had  been  but 
of  yesterday. 

How  far  off  these  judgments  of  the  Lord  maybe,  we 
none  of  us  know.  But  with  regard  to  ourselves,  they 
are  near,  they  are  even  at  the  door.  The  few  days  we 
have  to  pass  in  this  transient  scene  will  determine  our 
condition  forever,  and  bring  us  into  an  eternal  state, 
compared  with  which  the  continuance  of  the  present 
frame  of  nature,  from  its  very  beginning,  will  be  as  no- 
thing. Then  every  act  of  the  government  of  God  will 
be  seen  in  its  true  light ;  the  imagined  length  of  dis- 
tance between  guilt  and  its  punishment  will  totally  dis- 

*^  Jude  vi.     2  Pet.  ii.  4. 
26 


glOf  LECTURE  XIIL 

appear ;  and  ofFeilcters  will  lament  in  vain  that  sentence 
is  executed  so  speedily  as  it  is  against  evil  works.  But 
with  peculiar  severity  will  it  be  executed  on  them, 
who  despising  the  riches  of  that  goodness  which  would 
lead  them  to  repentance,  "  treasure  up  for  themselves 
wrath  against  the  day  of  WTath  and  revelation  of  the 
righteous  judgment  of  God."* 

Upon  the  whole  then  let  not  either  the  sinnertriumph, 
oif  the  virtuous  repine,  at  the  apparent  impunity  or  even 
prosperity  bf  the  wicked  in  the  present  life.  To  the 
audacious  sinner  we  apply  those  most  opposite  and 
most  awful  words  of  the  son  of  Sirach.  "  Say  not  who 
shall  control  me  for  my  works,  for  the  Lord  shall  sure- 
ly avenge  thy  pride.-  Say  not  I  have  sinned,  and  what 
harm  hath  happened  unto  me ;  for  the  Lord  is  indeed 
long-suifering,  but  he  will  in  no  wise  let  thee  go.  Say 
not,  his  mercy  is  great,  he  will  be  pacified  for  the  mul- 
titude of  my  sins ;  for  both  mercy  and  wrath  come  from 
him,  and  his  indignation  resteth  upon  sinners.  Make 
therefore  no  tarrying  to  turn  unto  the  Lord,  and  put  not 
oif  from  day  to  day ;  for  suddenly  shall  the  wrath  of  the 
Lord  come  forth,  and  in  thy  security  shalt  thou  be  de- 
stroyed, and  perish  in  the  day  of  vengeance. "f 

To  the  religious  and  virtuous  on  the  other  hand  we 
say,  ".Fret  not  thyself  because  of  the  ungodly,  neither 
be  ihou  envious  against  the  evil  doers.  Hold  thee  still 
ill  the  Lord,  and  abide  patiently  upon  him  ;  but  grieve 
not  thyself  at  him  whose  way  doth  prosper,  against  the 
man  that  doeth  after  evil  counsels.  Wicked  doers 
shall  be  rooted  oat ;  and  they  that  patiently  abide  the 
Lord,  those  shall  inherit  the  land. "J  ''Be  patient 
tlierefore,  brethren,  unto  the  coming  of  the  Lord.  Be- 
hold the  husbandman  waiteth  for  the  precious  fruits  of 
the  earth,  and  hath  long  patience  for  it,  until  he  re- 
ceive the  early  and  the  latter  rain.  Be  ye  also  patient 
for  the  comiagofthe  Lord  draw^eth  nigh."^ 

It  is  not  indeed  always  an  easy  task  to  exercise  this 
patience,  v^-hen  we  see  conspicuous  instances  either  of 
individuals  or  of  nations,  notorious  for  their  profligacy, 
ti:ii.nnphant  and  prosperous  in  all  their  ways.     We  can 

■*  Roiu.  ii.  5.     t  Eccl.  V.  6,    |  Psalm x;i>:vJi.  T.     «  J.amesv.  7^  * 


LECTURE  XIII.  203 

scarce  repress  our  discontent,  or  forbear  joining  with 
the  prophet  in  his  expostulation  with  the  Almighty, 
"  Righteous  art  thou,  O  Lord !  yet  let  me  talk  with 
thee  of  thy  judgments.  Why  do  the  ways  of  the  wick- 
ed prosper  ?  Why  are  all  they  happy  that  deal  very 
treacherously?"*  To  this  we  can  now  answer  in  the 
words  of  Job  :  "  Knowest  thou  not  this,  since  man  was 
placed  upon  the  earth,  that  the  triumphing  of  the  wick- 
ed is  short,  and  the  joy  of  the  hypocrite  but  for  a  mo- 
ment. Though  his  excellency  mount  unto  the  hea- 
vens, and  his  head  reach  unto  the  clouds,  yet  he  shall 
perish  forever,  and  they  that  have  seen  him  shall  say, 
where  is  he  ?"f 

In  fact  it  has  been  proved,  in  the  course  of  this  en- 
quiry, that  in  such  an  immense  and  complicated  system 
as  that  of  the  universe,  there  are  many  reasons  which 
we  can  discern,  and  a  thousand  others  perhaps  totally 
unknown  to  us,  which  render  it  necessary  that  the  vir- 
tuous should  sufl'er  a  temporary  depression,  and  the 
wicked  enjoy  a  temporary  triumph.  But  let  not  these 
apparent  irregularities  dispirit  or  discourage  us ;  for 
whenever  the  purposes  of  Providence  in  these  mysteri- 
ous dispensations  shall  have  been  accomplished.,  every 
disorder  shall  be  rectified,  and  every  appearance  of  in- 
justice done  away.  The  time  and  the  season  for  doing 
this  God  has  reserved  in  his  own  power :  and  we  must 
not  presume  to  prescribe  rules  to  the  wisdom  of  the 
Almighty.  To  men  excruciated  with  pain,  every  mo- 
ment seems  an  age;  and  to  men  groaning  under  op- 
pression, their  deliverance,  if  it  come  not  instantly,  may 
seem  extremely  distant.  But  let  them  not  despair  :  in 
due  season  they  shall  reap  if  they  faint  not.  At  the  pe- 
riod marked  out  by  infi^^ite  wisdom,  and  whicli  it  is 
their  duty  to  await  with  patience,  God  shall  cause  his 
judgment  to  be  heard  from  heaven,  and  the  earth  shall 
tremble  and  be  still.  He  shall  then  demonstrate  to  the 
whole  world  "  that  his  hand  is  not  shortened  that  it 
cannot  redeem,  and  that  he  still  retains  the  power  to 
save. "J  He  shall  prove  in  a  manner  the  most  avviul 
•  Jerem.  xii.  1.       t  Jol>.  xx-  5.       J  Isai- 1,  2. 


204  LECTURE  XIV. 

and  most  satisfactory,  "  that  verily  there  is  a  reward  foj-^ 
the  righteous,  and  a  punishment  for  the  wicked ;  that 
doubtless  there  is  a  God  that  judgeththe  earth."'* 

*  Psalm  Iviii.  10. 


LECTURE  XIV, 

MATTHEW  xiv. 

WE  are  now,  in  the  course  of  these  Lectures,  ar-. 
rived  at  the  fourteenth  chapter  of  St.  Matthew,  which 
begins  in  the  following  manner  : 

"  At  that  time  Herod  the  tetrarch  heard  of  the 
fam.e  of  Jesus,  and  said  unto  his  servants,  this  is  John 
the  Baptist ;  he  is  risen  from  the  dead  ;  and  therefore 
mighty  works  do  shew  forth  themselves  in  him  ;  for 
Herod  had  laid  hold  on  John,  and  bound  him,  and  put 
him  in  prison,  for  Herodias  sake,  his  brother  Philip's 
wife  ;  for  John  said  unto  him,  it  is  not  lawful  for  thee 
to  hav€  her.  And  when  he  would  have  put  him  to 
death,  he  feared  the  multitude,  because  they  counted 
him  as  a  prophet.  But  when  Herod's  birth  day  was 
kept,  the  daughter  of  Herodias  danced  before  them, 
and  pleased  Herod  ;  Vvhereupon  he  promised  with  an 
oath,  that  he  would  give  her  whatsoever  she  would 
ask  ;  and  she,  being  before  instructed  of  her  mother, 
Said,  give  me  here  John  Baptist's  head  in  a  charger. 
And  the  king  was  sorry  ;  nevertheless,  for  the  oath's 
sake,  and  them  which  sat  wifh  him  at  meat,  he  com- 
manded it  to  be  given  her,  and  he  sent  and  beheaded 
John  in  the  prison  ;  and  his  head  was  brought  in  a 
charger,  and  given  to  the  damsel  ;  and  she.  brought  it 
to  her  mother;  and  his  disciples  came  and  took  up 
the  body  and  buried  it,  and  w^ent  and  told  Jesus." 

Before  we  enter  upon  this  remarkable  and  affecting 
narrative"  of  the  murder  of  John  the  Baptist  by  Herod,, 


LECTURE  XIV.  ■      205 

it  will  be  proper  to  take  notice  of  the  tv/o  first  verses  of 
this  chapter,  which  gave  occasion  to  the  introduction 
of  that  transaction  in  this  place,  although  it  bad  hap- 
pened some  time  before, 

*'  At  that  time,  says  the  evangelist,  Herod  the  te> 
trarch  heard  of  the  fame  of  Jesus,  and  said  unto  his 
servants,  this  is  John  the  Baptist  ;  he  is  risen  from  the 
dead  ;  and  therefore  mighty  works  do  shew  forth  them- 
selves in  him." 

It  is  not  easy  to  meet  with  a  more  striking  instance 
than  this  of  the  force  of  conscience  over  a  guilty  mind, 
or  a  stronger  proof  how  perpetually  it  goads  the  sinner, 
not  only  with  well-grounded  fears  and  apprehensions  of 
impending  punishment  and  vengeance,  but  wdth  imag-. 
inary  terrors  and  visionary  dangers. 

No  sooner  did  the  fame  of  Jesus  reach  the  ears  of  the 
tyrant  Herod,  than  it  immediately  occurred  to  his  mind 
that  he  had  himself,  not  long  before,  most  cruelly  and 
wantonly  put  to  death  an  innocent,  virtuous,  and  holy- 
man,  whose  reputation  for  wisdom,  integrity,  and  sanc- 
tit}"  of  manners,  stood  almost  as  high  in  the  estima- 
tion of  the  world  as  that  of  Jesus  ;  and  who  had  even 
declared  himself  the  herald  and  the  forerunner  of  that 
extraordinary  person.  This  instantly  suggested  to  him 
an  idea  the  most  extravagant  that  could  be  imagined, 
that  this  very  person  who  assumed  the  name  of  Jesus 
was  in  fact  no  other  than  John  the  Baptist  himself, 
whom  he  had  beheaded,  and  who  was  now  risen  from 
the  dead,  and  was  endowed  with  the  power  of  w^orking 
miracles,  though  he  never  performed  any  when  living. 
It  is  evident  that  nothing  could  be  more  improbable 
and  absurd  than  these  suppositions,  nothing  more  con- 
trary even  to  his  ov/n  principles  ;  for  there  is  reason  to 
believe  that  Herod,  like  most  other  people  of  high  rank 
at  that  time,  was  of  the  sect  called  the  Sadducees,  a 
sect  W'hich  rejected  the  immortality  of  the  soul,  and 
the  doctrine  of  a  resurrection,  and  must  therefore  be 
perfectly  adverse  to  the  strange  imagination  of  John  the 
Baptist  being  risen  from  the  dead.  Yet  the  fears  of 
Herod  overruled   all  the  prejudices  of  his  sect,  and 


20G  LECTURE  XIV.  • 

raised  up  before  his  eyes  the  semblance  of  the  muixJer- 
€d  Baptist  armed  with  the  power  of  miracles,  for  the 
very  purpose  (he  perhaps  imagined)  of  inflicting  ex- 
emplary vengeance  upon  him  for  that  atrocious  deed, 
as  well  as  for  his  adultery,  his  incest,  and  all  his  other 
crimes  :  which  now  probably  presented  themselves  in 
their  most  hideous  forms  to  his  terrified  imagination, 
pursued  him  into  his  most  secret  retirements,  and  tor- 
tured his  breast  with  unceasing  agonies. 

The  evangelist  having  thus  introduced  the  mention 
of  John  the  Baptist,  goes  back  a  little  in  his  narative, 
to  make  the  reader  acquainted  with  that  part  of  the 
Baptist's  history  which  brought  down  upon  him  the 
indignation  of  Herod,  and  was  the  occasion  of  his 
death. 

This  flagitious  prince  had,  it  seems,  in  the  face  of 
day,  and  in  defiance  of  all  laws,  human  and  divine, 
committed  the  complicated  crime  of  adultery  and  in- 
cest, attended  with  every  circumstance  that  could  mark 
an  abandoned  and  unprincipled  mind. 

He  had  been  married  a  considerable  time  to  the 
daughter  of  Aretas,  king  of  Arabia  Petrsea,  but  con- 
ceiving a  violent  passion  for  his  brother  Philip's  wife, , 
Herodias,  he  first  seduced  her  aifections  from  her  hus- 
band, then  dismissed  his  own  wife,  and  married  Hero- 
dias, during  the  life- time  of  his  brother.  It  was  impos- 
sible that  such  portentous  wickedness  as  this  could  es- 
cape the  observation  or  the  reproof  of  the  holy  Baptist* 
He  had  the  honesty  and  the  courage  to  reproach  the  ty- 
rant with  the  enormity  of  his  guilt,  although  he  could 
not  be  ignorant  of  the  danger  he  incurred  by  such  a 
measure ;  but  he  determined  to  do  his  duty,  and  to  take 
the  consequences.  The  consequences  were,  *'that 
Herod  laid  hold  of  John,  and  bound  him,  and  threw 
him  into  prison."^'-  And  undoubtedly  his  wish  was 
to  have  put  him  immediately  to  death,  but  he  was  re. 
strained  by  two  considerations.  The  first  was,  because 
John  was  held  in  such  high  esteem  and  veneratio.n  by 
gll  the  people,  that  had  any  violence  been  offered  Xq 

*  Matth.  xiv,  2. 


lECTtTRE  XIV.  20r 

fiirn  by  Herod,  he  was  apprehensive  that  it  might  have 
occasioned  a  general  insurrection  against  his  govern- 
ment; for  we  are  informed  by  St.  Matthew  that  "  he 
feared  the  multitude,  because  they  counted  John  as  a 
prophet."* 

The  other  reason  was,  that  although  he  felt  the  ut- 
most indignation  and  resentment  against  John  for  the 
freedom  he  had  used  in  reproaching  him  for  his  licen- 
tious conduct,  yet  at  the  same  time  the  character  of 
that  excellent  man,  his  piety,  his  sanctity,  his  integrity,^ 
his  disinteredness,  nay,  even  the  courage  which  had  so 
much  offended  and  provoked  him,  commanded  his  re- 
spect and  veneration,  and  excited  his  fears  j  for  we  are 
told  expressly  that  Herod  feared  John^  knowing  he 
was  a  just  man  and  a  holy. f  Nor  is  this  all,  he  not  only 
feared  John,  but  in  some  degree  paid  court  to  him.  He 
frequently  sent  for  him  out  of  prison,  and  conversed  with 
him,  and,  as  the  evangelist  expresses  it,  ehseriied\i\v^7 
that  is,  listened  to  him  with  attention  and  with  pleasure  -^ 
nay  he  went  farther  still,  he  did  many  things,  many 
things  which  John  exhorted  and  enjoined  him  to  do. J 
He  perhaps  showed  more  attention  to  many  of  his  pub- 
yjhc  duties,  more  gentleness  to  his  subjects,  more  com- 
passion to  the  poor,  more  equity  in  his  judicial  determi- 
nations, more  regard  to  public  worship ;  and  vainly  hoped 
perhaps,  like  many  other  audacious  sinners,  that  this  par- 
tial reformation,  this  half-way  amendment,  would  avert 
the  judgments  with  which  John  probably  threatened 
him.  But  the  main  point,  the  great  object  of  John's 
reprehension,  the  incestuous  adultery  in  which  he  liv- 
ed, that  he  cduld  not  part  with ;  it  was  too  precious^ 
too  favorite  a  sin  to  give  up  ;  too  great  a  sacrifice  to 
make  to  conscience  and  to  God. 

What  a  picture  does  this  hold  out  to  us  of  that  strange 
thing  called  human  nature,  of  that  inconsistence,  that 
contradiction,  that  contrariety,  which  sometimes  take 
place  in  the  heart  of  man,  unsanctified  and  unsubdued 
by  the  power  of  divine  grace!  and  what  an  exalted  idea 
at  the  same  time  does  it  e^ive  us  of  the  disrnitv  of  a  tru- 

*  Matth.  xiv.  5;  jj-  IVUrk  vi.  20.  :j:  Mark  vi.  20. 


208  LfiGTURE  XIV. 

ly  religious  character,  like  that  of  John,  %vhich  compels 
even  its  bitterest  enemies  to  reverence  and  to  feai'  it ;  and 
forces  even  the  most  profligate  and  most  powerful  of 
inen  to  pay  an  unwilling  homage  to  excellence,  at  the 
very  moment,  perhaps,  when  they  are  meditating  its 
destruction ! 

In  this  state  of  irresolution  Herod  might  probably 
have  continued,  and  the  fate  of  John  have  remained 
Undecided  for  a  considerable  time^  had  not  an  incident 
taken  place  which  determined  both  much  sooner  per- 
haps than  was  intended.  Herod,  on  his  birth-day,  gave 
an  entertainment  to  the  principal  officers  of  his  army  and 
of  his  court  ;  and  as  a  peculiar  and  very  uncommon 
compliment  on  the  occasion,  Salome,  the  daughter  of 
his  w  ife  Herodias  by  her  former  husband,  came  in  and 
danced  before  the  company  in  a  manner  so  pleasing  to 
Herod  and  to  all  his  guests,  that  the  king  in  a  sudden 
transport  of  delight,  cried  out  to  the  damsel,  as  St* 
Mark  relates  it^  "  Ask  of  me  whatsoever  thou  wilt, 
and  I  vrill  give  it  thee."  And  he  sware  unto  her, 
"  w^hatsoever  thou  shalt  ask  of  me  I  will  give  it  thee 
even  unto  the  half  of  my  kingdom*."  The  folly,  the 
rashness,  and  the  madness  of  such  an  oath  as  this^  on  so 
foolish  an  occasion,  could  be  exceeded  by  nothing  but 
the  horrible  purpose  to  which  it  w^as  perverted  by  the 
young  creature  to  whom  it  ^vas  made,  or  rather  by  her 
profligate  instructor  and  adviser,  her  mother  Herodias* 
Astonished  and  overwliehTied  probably  with  the  mag- 
nitude of  such  an  unexpected  ofier,  -which  laid  at  her 
feet  half  the  wealth,  the  power  and  the  splendor  of  a 
kingdom i  she  found  herself  unable  to  decide  between 
the  various  dazzling  objects  that  would  present  them- 
selves to  her  imag:ination,  and  therefoie  very  naturally 
applies  to  her  mother  for  advice  and  direction.  Most 
mothers,  on  such  an  occasion,  wou-ld  have  asked  for  a 
dau2:hter  a  map:niiicent  establish m.ent,  a  situation  of 
high  rank  and  power  !  But  Herodias  had  a  passion  to 
gratify,  stronger  perhaps  than  any  other,  when  it  takes 
iiiil  possession  of  the  human  heart,  and  that  was  re- 

*  ::iark  vi.  22,  23. 


LECTURE  XIV.  SOS 

"^enge.  She  had  been  mortally  injured,  as  she  con- 
ceived, by  the  Baptist,  who  had  attempted  to  dissolve 
her  present  infamous  connection  with  Herod.  And  she 
not  only  felt  the  highest  indignation  at  this  insult,  but 
was  afraid  that  his  repeated  remonstrances  might  at 
length  prevail.  She  therefore  did  not  hesitate  one  mo- 
ment what  to  ask ;  she  gave  way  to  all  the  fury  of  her 
resentment ;  and  without  the  least  regard  to  the  charac- 
ter or  the  delicate  situation  of  her  inexperienced  daugh- 
ter, she  immediately  ordered  her  to  demand  the  head 
of  her  detested  enemy,  John  the  Baptist !  The  wretch- 
ed young  woman  unfortunately  obeyed  this  dreadful 
command;  and,  as  we  are  told  by  the  evangelist,  "  came 
in  straightway  with  haste  unto  the  king."*  She  came 
with  speed  in  her  steps,  and  eagerness  in  her  eye,  and 
said,  "  Give  me  here  John  the  Baptist's  head  in  a 
charger."  This  savage  request  appalled  even  the  un- 
feeling heart  of  Herod  himself.  He  did  not  expect  it, 
and  was  not  prepared  for  it;  and  although  he  was  high- 
ly disgusted  with  John,  yet,  for  the  reasons  above  men- 
tioned, he  did  not  choose  to  go  to  extremities  with  him. 
He  was  therefore  exceeding  sorry,  as  the  sacred  Histo- 
rian informs  us,  to  be  thus  forced  upon  so  violent  and 
hazardous  a  measure ;  "  nevertheless,  for  his  oath's  sake,, 
and  them  which  sat  with  him  at  meat,  he  commanded 
it  to  be  given  to  her."  Conceiving  himself,  most  ab- 
surdly, bound  by  his  oath  to  comply  even  with  this  in- 
human demand,  and  afraid  lest  he  should  be  reproach- 
ed by  those  that  were  around  him  with  having  broken 
his  promise,  he  preferred  the  real  guilt  of  murder  to  the 
false  imputation  of  perjury,  and  "  sent  and  beheaded 
John  in  prison ;  and  his  head  was  brought  in  a  charger, 
and  given  to  the  damsel,  and  she  brought  it  to  her  mo- 
ther." It  is  well  known  that  it  was  a  custom  in  the 
east,  and  is  so  still  in  the  Turkish  court,  to  produce  the 
heads  of  those  that  are  ordered  to  be  put  to  death,  as  a 
proof  that  they  have  been  really  executed.  But  how 
this  wretched  damsel  could  so  far  subdue  the  common 
feelings  of  human  nature,  and  still  more  the  natural  ten- 

*  Mark  vi.  25.     Matlh.  xiv.  8. 
27 


210  LECTURE  XIV. 

derness  and  ^dicacy  of  her  sex,  as  not  only  to  endure 
so  disgusting  and  shocking  a  spectacle,  but  even  tO' 
carry  the  bleeding  trophy  in  triumph  to  her  mother,  it 
is  not  easy  to  imagine ;  and  it  would  scarce  be  credited, 
did  we  not  know  that  in  times  and  in  countries  much 
nearer  to  our  own,  sights  of  still  greater  horror  than  this 
have  been  contemplated,  even  by  women  and  children, 
with  complacency  and  with  delight. 

Such  was  the  conclusion  of  this  singular  transaction; 
and  every  part  of  it  is  so  pregnant  with  useful  instruc- 
tion and  admonition,  that  I  shall  stand  excused,  I  hope, 
if  I  take  up  a  little  more  of  your  time  than  is  usual  in 
discourses  of  this  nature,  in  commenting  somewhat  at 
large  on  the  conduct  and  characters  of  the  several  act- 
ors in  this  dreadful  tragedy. 

And,  in  the  first  place,  there  can  be  no  doubt  that 
the  most  guilty  and  the  most  unpardonable  of  all  the 
parties  concerned  in  this  murder  of  an  innocent  and  ex- 
cellent man  was  the  abandoned  Herodias.  For  it  was 
she  whose  indignation  against  John  was  carried  to  the 
greatest  length,  and  in  the  end  effected  his  ruin.  It 
was  she  who  v*  as  continually  importuning  and  urging 
Herod  to  put  the  Baptist  to  death,  from  which,  for  a 
considerable  time,  his  fears  restrained  him.  It  was  she 
who,  as  St.  Mark  expresses  it,  "  had  a  quarrel  against 
John,  and  would  have  killed  him,  but  she  could  not,"* 
The  vv  ords  translated,  had  a  quarrel  against  him,  have 
in  the  original  much  greater  force  and  energy,  Enciphen 
auto.  She,  as  it  were,  listened  and  hung  upon  John, 
and  was  detci^mined  not  to  let  go  her  hold  till  she  had 
destroyed  him.-j: 

We  hei'e  see  a  fatal  proof  of  the  extreme  barbarities 
to  v.'hichthat  most  diabolical  sentiment  of  revenge  will 
drive  the  natural  tenderness  even  of  a  female  mind;, 
what  a  close  connection  there  is  between  crimes  of  ap- 
parently a  very  different  complexion,  and  how  frequent- 
ly the  uncontrolled  indulgence  of  what  are  called  the 

*  Mark,  vi.  19. 

f  MesycluLis  Q-ii.\\Tc.^^  cncpheih')'  tlheltai,  sticks  close  to  \r\  hatred  or  spite... — 
Doddridge  g'ives  still  grc:;ter  force  to  the  e^qoression ;  but  Purkkuist  does  not 
aU,o\y  if. 


LECTURE  XIV.  £11 

softer  affections,  lead  ultimately  to  the  most  violent  ex- 
cesses of  the  malignant  passions.  The  voluptuary  gen- 
erally piques  himself  on  his  benevolence,  his  humanity, 
and  gentleness  of  disposition.  His  claim  even  to  these, 
virtues  is  at  the  best  very  problematical ;  because  in 
his  pursuit  of  pleasure,  he  makes  no  scruple  of  sacri- 
ficing the  peace,  the  comfort,  the  happiness  .of  those 
for  whom  he  pretends  the  tenderest  affection,  to  the 
gratification  of  his  own  selfish  desires.  But  however 
he  may  preserve  his  good  humour,  when  he  meets  with 
no  resistance,  the  moment  he  is  thwarted  and  opposed 
in  his  flagitious  purposes,  he  has  no  hesitation  in  going 
any  lengths  to  gain  his  point,  and  will  fight  his  way  to 
the  object  he  has  in  view  through  the  heart  of  the  very 
best  friend  he  has  in  the  world.  The  same  thing  we 
see  in  a  still  more  striking  point  of  view,  in  the  con- 
duct of  Herodias.  She  was  at  first  only  a  bold  unprin- 
cipled libertine,  and  might  perhaps  be  admired  and  ce- 
lebrated, as  many  others  of  that  description  have  been, 
for  her  good  temper,  her  sensibility,  her  generosity  to 
the  poor ;  and  with  this  character  she  might  "have  gone 
out  of  the  world,  had  no  such  person  as  John  arisen  to 
reprove  her  and  her  husband  for  their  profligacy,  and 
to  endanger  the  continuance  of  her  guilty  commerce. 
But  no  sooner  does  he  rebuke  them  as  they  deserved, 
than  Herodias  shewed  that  she  had  other  passions  to  in- 
dulge besides  those  which  had  hitherto  disgraced  her 
character ;  and  that,  when  she  found  it  necessary  to  her 
pleasures,  she  could  be  as  cruel  as  she  had  been  licen- 
tious ;  could  contrive  and  accomplish  the  destruction 
of  a  great  and  good  man,  could  feast  her  eyes  with  the 
sight  of  his  mangled  head  in  a  charger,  could  even 
make  her  own  poor  child  the  instrument  of  her  ven- 
geancie,  and,  as  I  am  inclined  to  think,  a  reluctant  ac- 
complice in  a  most  atrocious  murder. 

Here  is  a  most  awful  lesson  held  out,  not  only  to  the 
female  sex,  but  to  both  sexes,  to  persons  of  all  ages  and 
conditions,  to  beware  of  giving  way  to  any  one  evil  pro- 
pensity in  their  nature,  however  it  may  be  disguised 
under  popular  names,  however  indulgently  it  may  bs 


?1«  LECTURE  XIV. 

treated  by  the  world,  however  it  may  be  authorized  by 
the  general  practice  of  mankind ;  because  they  here  see 
that  they  may  not  only  be  led  into  the  grossest  extrava- 
gancies of  that  individual  passion,  but  may  also  be  in- 
sensibly betrayed  into  the  commission  of  crimes  of  the 
deepest  dye,  which  in  their  serious  moments  they  al* 
ways  contemplated  with  the  utmost  horror.  ? 

Let  us  now  take  our  leave  of  this  wretched  woman, 
and  turn  our  attention  for  a  moment  to  her  unhappy 
daughter.  Here  undoubtedly  there  is  much  to  blame, 
but  there  is  also  something  to  pity  and  to  lament.  Her 
youth,  her  inexperience,  her  unfortunate  situation  in  a 
most  corrupt  court,  the  vile  example  that  was  constant- 
ly before  her  eyes,  the  influence,  the  authority,  the 
commands  of  a  profligate  mother,  these  are  circumstan- 
ces that  plead  powerfully  for  compassion,  and  tend  in 
some  degree  to  mitigate  her  guilt.  Her  first  fault  evi- 
dently was  that  gross  violation  of  all  decorum,  and  all 
custom  too,  in  appearing  and  dancing  publicly  before 
Herod  and  a  large  number  of  his  friends  assembled  at 
a  festive  meeting,  and  perhaps  half  intoxicated  with 
wine.  But  it  is  not  probable  that  a  young  woman  of 
high  rank,  and  so  very  tender  an  age  as  she  seems  to 
have  been,  should  have  voluntarily  taken  such  a  step  as 
this,  or  should  have  been  able  to  subdue  at  once  all  the 
modesty  and  the  timidity  of  her  sex,  and  acquire  cour-, 
age  enough  to  encounter  the  eyes  and  the  observations 
of  so  licentious  an  assembly.  There  can  be  little  doubt, 
that  she  was  wrought  upon  by  the  persuasions  of  her 
artful  mother,  who  flattered  herself  that  this  artifice 
might  produce  some  such  effect  in  the  mind  of  Herod 
as  actually  followed.  What  adds  great  weight  to  this 
conjecture  is,  that  her  next  dreadful  transgression,  her 
singular  and  sanguinary  request  to  have  the  head  of 
John  the  Baptist  presented  to  her,  was  unquestionably 
the  suggestion  of  the  abandoned  Herodias, 

The  sacred  historian  expressly  informs  us,  that  it 
was  in  consequence  of  being  before  instructed  of  her 
mother  that  she  made  this  demand.  Nor  is  this  all  5 
there  is  great  reason  tp  believe  that  it  was  with  the  ut^ 


LECTURE  XIV.  21 S 

most  difficulty  she  was  prevailed  on  to  -comply  with  the 
injunctions  that  were  given  her  for  the  original  w^ords 
probihastheisa  upo  tes  metros,  which  we  translate  before 
instructed  of  her  mother^  more  strictly  signify  being 
ivrought  upon.,  instigated  and  impelled  by  her  mother  ; 
for  this  is  the  sense  in  which  that  expression  is  used  by 
the  best  Greek  MTiters. 

This  supposition  receives  no  small  confirmation  from 
the  manner  in  which  she  is  represented  by  the  evangelist 
as  delivering  her  answer  to  Herod.  * '  She  came  straight- 
way with  haste  unto  the  king;"  she  betrayed  on  her 
return  the  utmost  emotion  and  agitation  of  mind.  She 
had  worked  herself  up  to  a  resolution  of  obeying  her 
mother  ;  and  was  in  haste  to  execute  her  commission, 
lest  if  any  pause  had  intervened  her  heart  should  relent, 
her  spirits  fail  her,  and  she  should  not  have  courage  to 
utter  the  dreadful  demand  she  had  to  make. 

All  this  seems  to  imply  great  reluctance  on  her  part^ 
and  evidently  is  a  considerable  alleviation  of  her  crime  ; 
yet  does  by  no  means  exempt  her  from  all  guilt.  For 
although  obedience  to  parents  is  a  very  sacred  duty, 
yet  there  is  another  duty  superior  to  it,  that  which  we 
owe  to  our  Maker.  And  whenever  even  a  parent 
would  incite  us  to  any  thing  plainly  repugnant  to  his 
Jaws,  as  was  the  case  in  the  present  instance,  we  must, 
though  with  all  possible  decency  and  respect,  yet  with 
firmness  and  with  courage,  resist  the  impious  com- 
mand, and  declare  it  to  be  our  desired  resolution  *'  to 
obey  God  rather  than  man." 

The  next  person  that  claims  our  notice  in  this  inter- 
esting narrative  is  Herod  himself.  We  have  already 
seen  his  inconsistent  and  undecided  conduct  respecting 
John.  He  had  in  a  moment  of  exasperation  thrown 
him  into  prison  ;  but  from  a  respect  to  his  character, 
and  fear  of  the  consequences  if  he  offered  him  any  fur- 
ther violence,  he  suffered  him  to  remain  unmolested, 
and  even  frequently  admitted  him  to  his  presence,  and 
held  conversations  with  him.  And  it  is  not  improba- 
ble that  after  some  time  his  resentment  might  have  sub- 
sided, and  he  might  have  released  his  prisoner.     But 


214  LECTURE  XIV. 

when  once  a  man  has  involved  himself  deeply  in  guilt, 
he  has  no  safe  ground  to  stand  upon.  Every  thing  is 
unsound  and  rotten  under  his  feet.  He  cannot  say, 
*'  so  far  will  I  go  in  wickedness,  and  no  farther." 
The  crimes  he  has  already  committed  may  have  an  un- 
seen connection  with  others,  of  which  he  has  not  the 
slightest  suspicion  ;  and  he  may  be  hurried,  when  he 
least  intends  it,  into  enormities,  of  which  he  once  tho't 
himself  utterly  incapable.  This  was  the  case  in  the 
present  instance.  When  Herod  first  engaged  in  his 
guilty  intercourse  with  Herodias  he  probably  meant  to 
go  no  further.  He  meant  to  content  himself  with  adul- 
tery and  incest,  and  had  no  intention  of  adding  murder 
to  the  black  catalogue  of  his  crimes.  He  had  no  other 
view  but  the  gratification  of  a  present  passion,  and  did 
not  look  forward  to  the  many  evils  which  scarce  ever 
fail  to  arise  from  a  criminal  connection  with  a  profligate 
and  artful  woman.  This  was  the  original  and  fruitful 
source  of  all  his  future  crimes  and  future  misfortunes. 
He  flattered  himself  that,  notwithstanding  his  marriage 
with  Herodias,  he  should  still  be  master  of  his  own 
resolutions  and  his  own  actions.  But  Herodias  soon 
taught  him  a  diflerent  lesson.  She  shewed  that  she 
understood  him.  much  better  than  he  did  himself. 
She  convinced  him  that  his  destiny  was  in  her  hands  ; 
that  she  held  the  secret  wire  that  governed  all  his  mo- 
tions ;  and  that  she  could,  by  one  means  or  other,  bend 
his  mind  to  any  purpose  which  she  M'as  determined  to 
accomplish.  It  was  his  intention  to  save  John  the 
Baptist.  It  was  her  intention  to  destroy  him,  and  she 
did  it.  He  had  indeed  the  courage  to  resist  her  re- 
peated solicitations  that  he  would  put  John  to  death. 
And  piqued  himself  probably  on  the  firmness  of  his  res- 
olution. But  Herodias  was  not  of  a  temper  to  be  dis- 
couraged by  a  few  denials  or  repulses.  She  knew  that 
there  were  other  more  eftectual  ways  of  carrying  her 
point.  If  the  king  could  not  be  compelled  to  surren- 
der by  assault  he  might  be  taken  by  stratagem  and  sur- 
prize. And  to  this  she  had  recourse.  She  saw  that 
her  daughter  had    attractions   and   accomplishments 


LECTURE  XIV.  ns 

which  might  be  turned  to  good  account,  which  might 
be  made  to  operate  most  powerfully  on  such  a  mind  as 
Herod's. 

She  therefore,  as  we  have  already  seen,  planned  the 
project  of  her  dancing  before  him  on  the  festival  of  his 
birth-day,  in  the  hope  that  in  the  unguarded  moments 
of  convivial  mirth,  he  might  be  betrayed  into  some 
concession,  some  act  of  indulgence  towards  this  favor- 
ite daughter,  from  which  he  could  not  easily^recede. 
The  plan  succeeded  even  probably  beyond  her  expec- 
tations. The  monarch  was  caught  in  the  snare  that 
was  laid  for  him.  He  made  a  rash  promise  to  Salome, 
and  confirmed  that  promise  by  an  oath,  that  he  would 
give  her  v/hatsoever  she  would  ask.  And  when,  to 
his  infinite  astonishment  and  grief,  she  demanded  the 
life  of  a  man  whom  he  wished  to  save,  instead  of  re- 
treating by  the  only  way  he  had  left,  that  of  retracting 
a  promise  which  it  was  madness  to  make,  and  the  ex- 
tremity of  wickedness  to  perform,  he  \vas  induced  by 
a  false  point  of  honor  (as  worthless  men  frequently  are) 
to  commit  an  atrocious  murder  rather  than  violate  a 
rash  oath,  an  oath  which  could  never  make  that  rie;ht 
which  was  before  intrinsically  wrong,  which  could  nev- 
er bind  him  to  any  thing  in  itself  unlawful,  much  less 
to  the  most  unlawful  of  all  things,  the  destruction  of 
an  innocent  and  virtuous  man. 

I  ha\'e  entered  thus  minutely  into  the  detail  of  this 
remarkable  transaction,  because,  as  I  have  before  re- 
marked, every  line  of  it  is  replete  with  the  most  impor- 
tant instruction  ;  as  indeed  is  the  case  with  every  part 
of  the  sacred  history  in  the  Gospel,  and  the  Acts, 
which  teach  full  as  much  by  the  facts  they  relate  as  by 
the  precepts  they  inculcate.  The  moral  lessons  to  be 
drawn  from  the  passage  before  us  I  have  already  point- 
ed out  in  some  degree  as  I  went  along  ;  but  there  are 
one  or  two  of  a  more  general  import,  v,hich  I  shall 
briefly  add  in  conclusion,  and  which  will  deserve  your 
very  serious  attention. 

The  first  is,  that  in  the  conduct  of  life  there  is  no- 
rthing more  to  be  dreaded  and  avoidedji  nothing  more 


flS  LECTtlRE  XtV. 

dangerous  to  our  peace,  to  our  comfort,  to  our  chafaC* 
ter,  to  our  welfare  here  and  hereafter,  than  a  criminal 
attachment  to  an  abandoned  and  unprincipled  woman^ 
more  particularly  in  the  early  period  of  life.  It  has 
been  the  source  of  more  misery,  and  besides  all  the 
guilt  which  naturally  belongs  to  it,  has  led  to  the  com- 
mission of  more  and  greater  crimes  than  perhaps  any 
other  single  cause  that  can  be  named.  We  have  seen 
into  what  a  gulph  of  sin  and  suffering  it  p'lunged  the 
wretched  Herod.  He  began  with  adultery,  and  he  end- 
ed with  murder,  and  with  the  total  ruin  of  himself,  his 
kingdom,  and  all  the  vile  partners  of  his  guilt.  The 
same  has  happened  in  a  thousand  other  instances ;  and 
there  are,  I  am  persuaded,  few  persons  here  present,  of 
any  age  or  experience  in  the  world,  who  cannot  recol- 
lect numbers,  both  of  individuals  and  of  families,  whose 
peace,  tranquility,  comfort,  characters,  and  fortunes, 
have  been  completely  destroyed  by  illicit  and  licentious 
connections  of  this  sort.  Nor  is  this  the  worst.  The 
present  effects  of  these  vices,  dreadful  as  they  some- 
times are,  cannot  be  compared  with  the  misery  which 
they  are  preparing  for  us  hereafter.  The  Scriptures 
every  where  rank  these  vices  in  the  number  of  those 
presumptuous  sins,  which,  in  a  future  life,  will  experi- 
ence the  severest  marks  of  divine  displeasure.  The  world 
indeeed,  treats  them  with  more  indulgence.  They  are 
excused  and  palliated,  and  even  defended  on  the  ground 
of  human  frailty,  of  natural  constitution,  of  strong  pas- 
sions, and  invincible  temptations  ;  and  they  are  gene- 
rally considered  and  represented  in  various  popular  per- 
formances (especially  in  those  imported  from  foreign 
countries)  as  associated  with  many  amiable  virtues,  with 
goodness  of  heart,  with  high  principles  of  honour,  with 
benevolence,  compassion,  humanity,  and  generosity. 
But  whatever  gentle  names  may  be  given  to  sensu- 
ality and  licentiousness,  whatever  specious  apologies 
may  be  made  for  themj  whatever  wit  or  talents  may  be 
employed  in  rendering  them  popular  and  fashionable, 
whatever  numbers,  whatever  examples  may  sanction  or 
authorise  them,  it  is  impossible  that  any  thing  can  do 


LECTURE  XIV.  217 

away  their  natural  turpitude  and  deformity,  or  avert 
those  punishments  which  the  gospel  has  denounced  a- 
gainst  them.  They  are  represented  there  as  things  that 
ought  not  even  to  be  named  among  Christians,  as  de- 
filing the  man,  as  warring  against  the  soul,  as  griev- 
ing the  Spirit  of  God,  as  rendering  men  incapable  of 
inheriting  the  kingdom  of  heaven,  as  exposing  them  to 
the  indignation  of  Him  who  is  of  purer  eyes  than  to  be- 
hold iniquity.*  And  as  if  men  had  endeavored  in 
those  days  as  well  as  in  our  own,  to  soften  and  to  ex- 
tenuate and  explain  away  the  guilt  of  licentiousness, 
the  apostle  adds,  with  great  solemnity  and  great  ear- 
nestness, "  Let  no  man  deceive  you  with  i^ain  words  : 
for  because  of  these  things  cometh  the  wrath  of  God 
upon  the  children  of  disobedience."! 

Let  every  man  then  that  pretends  to  be  a  Christian, 
and  lives  in  the  habitual  practice  of  the  vices  here  con- 
demned, weigh  well  these  tremendous  words.  If  there 
be  any  truth  in  the  Gospel,  they  will  not  be  'oain  words  ; 
nor  will  offences  of  this  nature  ever  pass  unnoticed  or 
unpunished  by  the  righteous  Governor  of  the  world. 

These  remarks  are  not  introduced  here  without  rea- 
son. It  is  the  peculiar  prevalence  of  these  very  vices 
at  this  moment  which  demand  such  animadversions  as 
these  ;  a  prevalence  which  I  infer  not  merely  from  an 
imaginary  estimate  of  the  low  state  of  morals  amongst 
us,  founded  on  rumour,  on  conjecture,  or  misconstruc- 
tion, but  from  facts  too  well  ascertained,  and  which 
obtrude  themselves  on  the  notice  of  every  observing 
mind.  J  I  mean  those  daring  violations  of  the  nuptial 
contract,  and  the  frequent  divorces  resulting  from 
them,  which  seem  daily  gaining  ground  in  this  king- 
dom. This  is  a  most  melancholy  and  incontroverti- 
ble proof  of  increasing  depravity  amongst  us,  and  I  am 
sorry  to  add,  of  depravity  of  the  very  deepest  dye  ;  for 
instances  have  not  long  since  occurred,  in  which  the 
guilt  of  the  parties  too  nearly  resembled  that  of  Herod, 

*  Ephes.  V.  3.     Matth.  xv.  18.     1  Pet.  ii.    11.      1  Cor.  vi.  9,  10.      Ha- 
»ak.  i.  13. 
t  £r)hes,  v.  6.  \  In  the  Spring  of  Uie  vcar  180Q. 

28 


ms  LECTURE  XIV. 

combining  the  two  atrocious  crimes  of  adultery  and 
incest  !  Surely  such  enormities  as  these  are  enough 
to  make  us  tremble,  and  loudly  call  for  the  interposi- 
tion of  the  legislature,  lest  they  bring  down  upon  us 
the  just  vengeance  of  an  offended  God.  "  Shall  I  not 
visit  for  these  things,  saith  the  Lord  !  Shall  not  my 
soul  be  avenged  on  such  a  nation  as  this?"* 

Another  reflection  arising  from  this  short  history  of 
Herod  and  John  the  Baptist  is  this  ;  that  although,  in 
the  ordinary  course  of  divine  administration,  the  pun- 
ishment of  the  wicked  does  not  ahvays  overtake  them 
here,  but  is  reserved  for  the  last  awful  day  of  account ; 
yet  it  sometimes  happens  (as  I  observed  in  my  last  Lec- 
ture) that  their  crimes  draw  after  them  their  just  re- 
compence,  even  in  the  present  life.  This  was  eminent- 
ly the  case  of  the  flagitious  Herod ;  for  besides  those 
terrors  of  conscience,  which,  as  we  have  seen,  perpet- 
ually haunted  him,  which  raised  up  before  him  terrific 
forms  and  agonizing  apprehensions,  and  represented 
John  the  Baptist  as  risen  from  the  dead  to  avenge  his 
crimes  ;  we  are  informied  by  the  historian  that  his  mar- 
riage with  Herodias  drev/  upon  him  the  resentment  of 
Aretas,  king  of  Arabia  Petrsea,  the  father  of  his  first 
wife,  who  declared  war  against  him,  and,  in  an  en- 
gagement with  Herod's  army,  defeated  it  with  great 
slaughter.  This,  says  the  historian,  the  Jews  consid- 
ered as  a  just  judgment  of  God  upon  Herod  for  his 
murder  of  John  the  Baptist. |  And  not  long  after  this, 
both  he  and  Herodias  were  deprived  of  their  kingdom 
by  the  Roman  emperor,  and  sent  into  perpetual  ban- 
ishment.. And  it  is  added  by  another  historiaft,J  that 
their  daughter  Salome  met  with  a  violent  and  untime- 
ly  death.  Instances  like  this  are  intended  to  shew, 
that  the  Governor  of  the  universe,  though  he  has  ap- 
pointed a  distant  period  for  the  general  distribution  of 
his  rewards  and  punishments,  yet  in  extraordinary  cas- 
es, he  will   sometimes  interpose  to  chastise  the  bold 

*  Jer.  V.  9. 

t  Jos.  Ant.  L.  xviii.  c.  5.  s.  1.  2. 

4  Nicerjlicn.  Hist.  Ecdra.  I*.  ILg.  89- 


LECTURE  XIV.  S19 

olFender,  to  assert  his  superintending  providence  and 
supreme  dominion  over  all  his  creatures,  and  to  give 
them  the  most  awful  proofs  that,  from  his  all- searching 
eye,  no  wickedness  can  be  concealed. 

The  remaining  part  of  this  chapter  is  occupied  with 
the  recital  of  two  miracles,  on  which  I  have  only  to  ob- 
serve, that  they  have  both  of  them  a  spiritual  as  well  as 
a  literal  meaning,  are  both  of  a  very  extraordinary  na- 
ture, as  calculated  to  make,  as  they  did,  a  most  pow- 
erful impression  on  the  minds  of  the  spectators  ;  these 
were,  the  feeding  above  five  thousand  persons  with 
five  loaves  and  two  fishes,  and  our  Saviour's  walking 
on  the  sea.  The  first  of  these  had  a  reference  to  that 
spiritual  food,  that  celestial  manna,  that  bread  of  life, 
which  our  Lord  was  then  dispensing  in  such  abun- 
dance to  those  that  hungered  and  thirsted  after  right- 
eousness. The  other  was  meant  to  encourage  the 
great  principle  of  faith  ;  of  trust  and  reliance  upon  Gody 
in  opposition  to  that  self-confidence,  that  high  opinion 
of  our  own  strength,  which  we  are  too  apt  to  entertain, 
and  to  which  St.  Peter,  above  ail  the  other  apostles, 
was  peculiarly  liable.  When  therefore,  in  conse- 
quence of  his  ov/n  request,  he  was  permitted  to  go  to 
Jesus  on  the  water,  and  forgetting  immediately  who 
was  his  guide  and  support,  began  to  be  afraid  and  to 
sink,  and  called  out  to  his  divine  master  to  save  him, 
our  Lord  graciously  stretched  forth  his  hand  and 
caught  him,  and  said  unto  him,  "  O  thou  of  little  faith, 
wherefore  didst  thou  doubt  ?"  A  reproof  well  calcu- 
lated to  convince  him  that  it  was  not  in  proportion  to  his 
own  natural  strength,  but  according  to  the  degree  of 
his  faith,  that  he  must  rise  or  sink.  And  what  he  says 
to  Peter,  he  says  to  all  who  waver  in  their  belief:  "  O 
ye  of  little  faith  why  do  ye  doubt  ?" 

But  there  is  another  circumstance  belonging  to  these 
miracles,  which  is  ofgreat  importance  ;  they  are  very 
extraordinary  and  astonishing  instances  of  our  Lord's 
power  over  nature,  and  of  such  a  kind  as  to  admit  of 
no  possibility  of  being  counterfeited.  And  according- 
ly we  find  that  although  some  cheats  have  pretended  to 


220  LECTURE  XIV. 

cure  diseases  miraculously,  and  some  have  even  at- 
tempted to  raise  the  dead,  yet  no  impostor  I  believe 
has  ever  yet  been  so  bold  as  to  undertake  to  feed  live 
thousand  people  at  once  with  five  loaves  and  two  fishes, 
or  to  walk  upon  the  sea.  And  the  reason  is  plain.  It 
would  not  be  very  easy  to  persuade  five  thousand  peo- 
pie  that  they  had  been  plentifully  fed,  when  in  fact 
they  had  received  no  nourishment  at  all  ;  and  it  would 
be  rather  too  dangerous  an  experiment  for  any  man, 
not  really  supported  by  the  hand  of  God,  to  attempt 
walking  on  the  sea,  when  he  cannot  but  know  that  the 
loss  of  life  must  be  the  inevitable  consequence  of  it. 
Indeed  this  act  has  always  been  considered  as  utterly 
beyond  all  human  power  to  atchieve  ;  accordingly  two 
feet  walking  upon  water  was  an  Egyptian  hieroglyphic 
to  denote  impossibility.  And  Job  represents  the  power 
oitreading  on  the  wanes  of  the  sea  as  a  distinguishing 
mark  and  attribute  of  the  Deity. -^  Yet  this  did  Jesus 
do  ;  this  impossibility  did  he  accomplish  ;  a  most  in- 
contestible  proof  that  God  was  with  him.  And  in  fact, 
this  miracle  seems  to  have  made  a  stronger  impres- 
sion on  the  minds  of  his  disciples  than  any  other  re- 
corded in  the  gospels,  even  than  that  of  raising  the 
dead ;  for  we  are  told  in  St.  Mark,t  that  when  our 
Lord  went  up  into  the  ship  from  walking  on  the  sea^ 
the  disciples  were  sore  amazed  in  themselves  beyond 
-measure,  and  wondered.  The  words  in  the  original 
are  still  stronger  ;  indeed  so  strong,  that  it  is  impos- 
sible for  the  English  language  to  express  all  their  force. 
In  comparison  of  this  miracle,  even  that  of  the  loaves 
and  the  fishes  seems  to  have  appeared  nothing  in  the 
eyes  of  the  disciples  ;  for  St.  Mark  tells  us,  that  they 
considered  not  the  miracle  of  the  loaves,  for  their  heart 
was  hardened  ;  but  at  the  act  of  walking  on  the  sea 
they  were  amazed  beyond  measure  ;  they  were  over- 
whelmed and  overcome  with  this  astonishing  display 
of  divine  power  ;  they  fell  instantly  at  the  feet  of  Jesus, 
and  worshipped  him  ;  and  exclaimed,  as  every  one 
who  considers  this  stupendous  miracle  muit  do,  "  Of 
a  truth  ^/zc?z/  art  the  Son  of  God!" 

*  Job  Lx.  8.  t  Chap.  vi. 


LECTURE  XV.  221 

LECTURE  XV. 

MATTHEW  xviL 

I  SHALL  now  request  your  attention  to  a  very 
remarkable  part  of  our  Saviour's  history,  that  which  is 
called  by  the  evangelist  his  transfiguration,  and 
which  is  related  in  the  seventeenth  chapter  of  St.  Mat- 
thew. It  so  happens,  that  many  years  ago  I  turned 
my  thoughts  very  much  to  this  particular  subject  in 
the  sacied  writings,  and  ventured  (though  without  my 
name)  to  lay  my  sentiments  concerning  it  before  the 
public.  I  could  have  wished  therefore  to  have  ex- 
cused myself  from  repeating  here  any  part  of  what  I 
have  said  elsewhere,  and  to  have  passed  over  this  inci- 
dent unnoticed.  But  when  I  considered  that  this  tran- 
saction is  of  a  very  peculiar  and  extraordinary  nature  ; 
that  there  are  circumstances  attending  it  which  cannot 
fail  to  excite  the  curiosity  of  an  inquisitive  mind  ;  that 
there  are  difficulties  in  it  which  stand  in  need  of  a  so- 
lution, and  conclusions  to  be  drawn  from  it  of  consid- 
erable utility  and  im.portanoe  :  when  I  considered  fur- 
ther, that  much  the  greatest  part  of  this  audience  had 
probably  never  seen  or  even  heard  of  what  I  had  for- 
merly written  on  this  subject ;  I  determined  not  to  omit 
so  material  a  part  of  the  task  I  am  engaged  in,  but  to 
give  you  what  I  conceive  to  be  a  true  explanation  of 
this  interesting  event.  And  I  now  feel  the  less  diffi- 
culty in  doing  this,  because,  upon  a  careful  review  of 
that  interpretation,  after  an  interval  of  twelve  years,  I 
am  still  convinced  of  its  truth,  and  have  had  the  addi- 
tional satisfaction  of  finding  it  confirmed  by  the  au- 
thority of  some  learned  and  judicious  commentators, 
whose  opinions  on  one  or  two  leading  principles  coicide 
with  my  own  ;  but  whose  observations  I  had  not  seen 
(having  consulted  but  very  few  expositors  on  the  sub- 
ject) when  my  essay  went  to  the  press. 

The  relation  of  this  singular  transaction   is  given  us 
by  three  out  of  four  evangelists,  Matthew,   Mark,  and 


222  LECTURE  XV. 

Luke,  and  alluded  to  in  the  writings  of  the  fourth. — 
They  all  agree  in  the  main  points.  There  is  no  mate- 
rial variation,  and  not  the  least  contradiction  between 
them.  But,  as  is  very  natural,  where  different  persons 
relate  the  same  fact  (and  as  indeed  must  generally  hap- 
pen where  the  story  is  not  concerted  among  them)  a 
few  particulars  are  taken  notice  of  by  some  which  are 
passed  over  in  silence  by  others.  St.  Matthew's  ac* 
count  of  it  is  as  follows  ; 

"  And  after  six  days  Jesus  taketh  Peter,  James,  and 
John  his  brother,  and  bringeth  them  up  into  a  high 
mountain  apart,  and  was  transfigured  before  them ;  and 
his  face  did  shine  as  the  sun,  and  his  raiment  was  white 
as  the  light.  And  behold  there  appeared  unto  them 
Moses  and  Elias  talking  with  him.  Then  answered 
Peter,  and  said  unto  Jesus,  Lord,  it  is  good  for  us  to  be 
here;  if  thou  Avilt,  let  us  make  three  tabernacles,  one 
for  thee,  and  one  for  Moses,  and  one  for  Elias.  While  he 
yet  spake,  behold  a  bright  cloud  overshadowed  them  ; 
and  behold  a  voice  out  of  the  cloud,  which  said.  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased  ;  hear 
ye  him.  And  when  the  disciples  heard  it,  they  fell  on 
their  face,  and  were  sore  afraid.  And  Jesus  came  and 
touched  them,  and  said,  Arise,  and  be  not  afraid.  And 
when  they  had  lifted  up  their  eyes,  they  saw  no  man  save 
Jesus  only.  And  as  they  came  down  from  the  mount, 
Jesus  charged  them,  saying,  tell  the  vision  to  no  man, 
until  the  Son  of  man  be  risen  again  from  the  dead. 

"  And  his  disciples  asked  him,  saying,  Why  then 
say  the  scribes,  that  Elias  must  first  come?  And  Jesus- 
answered  and  said  unto  them,  Elias  shall  truly  first 
come,  and  restore  all  things.  But  I  say  unto  you,  that 
Elias  is  come  already,  and  they  knew  him  not,  but 
have  done  unto  him  whatsoever  they  listed  :  likewise 
also  shall  the  Son  of  man  suffer  of  them.  Then  the 
disciples  understood  that  he  spake  unto  them  of  John 
the  Baptist." 

Such  is  the  history  which  the  evangelist  gives  us  of 
the  transfiguration  ;  andon  the  very  first  view  of  it,  eve- 
ry one  must  see  that  a  transaction  of  so  uncommon  and 


LECTURE  XV.  I2S 

splendid  a  nature  could  not  be  intended  merely  to  sur- 
prise and  amuse  the  disciples.  There  must  have  been 
some  great  object  in  view;  some  end  to  be  obtained, 
worthy  of  the  magnificent  apparatus  made  use  of  to  ac- 
complish it. 

Now  there  were,  I  conceive  (besides  some  collateral 
and  subordinate  designs)  two  principal  and  important 
purposes,  which  were  meant  to  be  answered  by  this  il- 
lustrious scene. 

The  first  was  to  set  before  the  eyes  of  the  disciples  a 
vhible  and  jigurathe  representation  of  Chrisfs  coining 
in  glory  to  judge  the  ivorld,  and  to  reiioard,  ivith  e'Dcrlast- 
ing  felicity,  all  his  faithful  seri)  ants. 

In  order  to  prove  this,  and  at  the  same  time  to  bring 
to  the  reader's  view  those  circumstances  w^hich  pre- 
ceded, and  in  some  degree  gave  occasion  to  this  celes- 
tial vision,  it  will  be  necessary  to  look  back  to  the  chap- 
ter immediately  before  that  in  which  the  transfiguration 
is  related. 

In  the  21st  verse  of  the  sixteenth  chapter  we  find, 
that  Jesus  then,  for  the  first  time,  thought  fit  to  give 
some  intimations  to  his  disciples  of  the  strange  and  ex- 
traordinary scenes  he  was  soon  to  pass  through  ;  his 
sufferings,  his  death,  and  his  resurrection;  things  of 
which,  before  this  declaration,  they  seem  not  to  have 
had  the  smallest  conception  or  suspicion. 

"  From  that  time  forth  began  Jesus  to  shew  to  his 
disciples  how  that  he  must  go  to  Jerusalem,  and  suffer 
many  things  of  the  elders  and  chief  priests  and  scribes^ 
and  be  killed,  and  raised  again  thethird  day."* 

This  information,  so  perfectly  new  and  unexpected 
to  the  disciples,  and  so  destructive  of  all  the  fond  hopes- 
they  had  hitherto  indulged,  overwhelmed  them  with  as- 
touishment  and  giief.  And  St.  Peter,  whose  natural 
V.  armth  and  eagerness  of  temper  generally  led  him  both 
to  feel  such  mortifications  more  sensibly,  and  to  ex- 
press his  feelings  more  promptly  and  more  forcibly^ 
tlian  any  of  the  rest,  was  so  sliocked  at  what  he  had  just 
Ueard^  that  ^'  ht  took  Jesus,  and  began  to  rebuke  him^ 

•  MatiU.  xiv.  21. 


224  LECTURE  XV. 

saying,  Be  it  ilir  from  thee,  Lord ;  this  shall  not  be  unto 
thee."  Our  Saviour,  who  saw  every  thing  that  passed  in 
his  mind,  and  perceived,  probably,  that  this  expostulation 
took  its  rise  more  from  disappointed  interest  and  ambi- 
tion than  from  a  generous  concern  for  his  master's  cre- 
dit and  honour,  gave  him  an  immediate  and  severe  re- 
proof. "  Get  thee  behind  me,  Satan,  for  thou  art  an  of- 
fence to  me  ;  for  thou  savourest  not  the  things  that  be 
of  God,  but  those  that  be  of  men." 

He  then  proceeded  to  sliew,  not  onl}'-  that  he  himself 
must  suffer  persecution,  but  that  all  those  who  would 
at  that  time  come  after  him,  and  share  with  him  the  ar- 
duous and  dangerous  task  of  sowing  the  first  seeds  of 
the  Gospel,  '"  must  deny  themselves,  and  take  up  their 
cross,  and  follow  him."  But  then,  to  support  them 
under  those  severe  injunctions,  he  cheers  them  immedi- 
ately with  a  brighter  scene  of  things,  and  with  a  pros- 
pect of  his  future  glory,  and  their  future  recompence. 
*'  i  he  Son  of  man  shall  come  in  the  glory  of  his  Fa- 
ther with  his  angels,  and  then  shall  he  reward  every 
man  according  to  his  works."  And  he  adds,  "  Verily 
I  say  unto  you,  there  be  some  standing  here  which 
shall  not  taste  of  death  till  they  see  the  Son  of  man  com- 
ing in  his  kingdom."  The  meaning  of  these  last  words 
I  shall  enquire  into  hereafter.  But  the  evident  tenden- 
cy of  the  whole  passage  is  to  prepare  the  minds  of  his 
disciples  for  the  cruel  treatment  which  both  he  and  they 
were  to  undergo,  and  at  the  same  time  to  raise  their 
drooping  spirits,  by  setting  before  their  eyes  his  ow^n 
exaltation,  and  their  glorious  rewards  in  another  life. 

This  discourse,  however,  he  probably  found  had  not 
surEciently  subdued  their  prejudices,  and  reconciled 
them  to  his  state  of  humiliation;  and  therefore  he  de- 
termined to  try  a  method  of  impressing  them  with  just- 
er  sentiments,  which  he  frequently  had  recourse  to  on 
similar  occasions;  and  that  was,  representing  to  them, 
by  a  significant  action^  what  he  had  already  explained 
by  words. 

Accordingly,  within  a  few  days  after  the  foregoing 
ponversatioa,    he  taketh  with  him  Peter,  James,  and 


3ohii»  ^nd  briftgeth  tjliem  up  inta  a  high  tHountain, 
^probably  Mount  Taboje)  apart.  VcTy  fanciful  rea- 
i|ons  l^ve  been  assigned;  by  some  of  the  eo^nientators, 
ioor  bis  taking  with  hina  only  three  of  his  disciples.  But, 
all  that  it  seems  necessary  to  say  ojri  this  head  is*  that 
£vs  the  law  required  no  tnore  than  two  or  three  witness- 
es to  constitute  a  regular  and  judicial  proof,  our  Sav- 
iour frequently  chojsc  to  have  only  this  number  of  wit- 
nesses present  at  some  of  the  most  important  and  inter- 
esting scenes  of  his  life*  The  three  disciples,  whom, 
he  now  seleeted^  were  those  that  generally  attended 
him  on  such  occasions^  and  who  seem  to  have  been 
distinguished  as  his  most  intimate  and  confidential 
friends.  St>  John^  we  know,  was  so  in  an  eminent  de* 
gree.  St*  James,  his  hrotheri  would,  from  that  neap 
connection,  probably  be  brought  more  frequently  un- 
der his  master's  notice  j  and  as  St*  Peter  was  the  very- 
person  who  had  expressed  himself  with  so  much  indigo 
nation  on  the  subject  of  our  Saviour's  suffering,  it  waii^ 
highly  proper  and  necessary  that  he  should  be  admit-s 
ted  to  a  spectacle,  which  was  purposely  calculated  ta 
calm  those  emotions,  and  remove  that  disgust  which 
the  first  mention  of  them  had  produced  in  his  mind* 
With  these  companions,  then,  Jesus  ascended  the. 
mountain,  and  was  transfigured  before  them  ;  "  and 
behold  there  appeared  Moses  and  Elias  talking  with 
him*"  They  were  not  only  secnhj  the  disciples,  but 
they  were  heard  also  conversing  with  Jesus.  This  is 
a  circumstance  of  great  importance,  especially  when 
we  are  told  what  the  subject  of  their  conversation  was. 
St.  Luke  gives  tis  this  useful  piece  of  information  ;  he 
says,  that  "they  spake  of  our  Lord's  decease,  which 
he  should  accomplish  at  Jerusalem.'*  The  very  men* 
iiort  of  Christ's  sufferings  and  death  by  such  men  as 
Moses  and  Elias,  without  any  marks  of  surprize  or 
dissatisfaction,  was  of  itself  sufficient  to  occasion  a 
great  change  in  the  sentiments  of  the  disciples  respect- 
ing those  sufferings,  and  to  soften  those  prejudices  of 
their's  against  them,  the  removal  of  which  seems  to 
have  been  one  of  the  more  immediate  objects  ©f  the 


32&  LECTURE  XV. 

transfiguration.  But  if  we  suppose  further  (what  is 
far  from  being  improbable)  that  in  the  course  of  the: 
conversation  several  interesting  particulars  respecting 
our  Saviour's  crucifixion  were  brought  under  discus- 
sion ;  if  they  entered*  at  any  length  into  that  important 
subject,  the  great  work  of  our  redemption  ;  if  they 
touched  upon  the  nature,  the  causes,  and  the  conse- 
quences of  it ;  the  pardon  of  sin,  the  restitution  to 
God's  favour,  the  triumph  over  death,  and  the  gift  of 
eternal  life  ;  if  they  shewed  that  the  sufferings  of  Christ 
were  prefigured  in  the  law,  and  foretold  by  the  proph- 
ets ;  it  is  easy  to  see,  that  topics  such  as  these  must 
tend  still  further  to  open  the  eyes,  and  remove  the  pre- 
possessions of  his  disciples  ;  and  the  more  so,,  be- 
cause they  w'ould  seem  to  arise  incidentally  in  a.  dis- 
course between  other  persons  casually  overheard  ; 
which  having  no  appearance  of  design  or  professed  op^- 
position  in  it,  would  be  apt  to  make  a  deeper  impres- 
sion on  their  minds  than  a  direct  and  open  attack  upon 
their  prejudices. 

But  the  circumstance  which  would,  probably,  be 
most  effectual  in  correcting  the  erroneous  ideas  of  his 
disciples  on  this  head,  was  the  act  of  the  transfigura- 
tion itself,  the  astonishing  change  it  produced  in  the 
wIkdIc  of  our  Lord's  external  appearance. 

From  the  expressions  made  use  of  by  the  several  e- 
vangelists,  this  change  appears  to  have  been  a  very  il- 
lustrious one.  They  inform  us,  that  "  as  our  Sav- 
iour prayed,  the  fashion  of  his  countenance  was  chang- 
ed ;  his  face  did  shine  as  the  sun,  and  his  raiment  be- 
came exceeding  white  and  glistering  ;  as  white  as 
snow,  as  white  as  the  light,  so  as  no  fuller  on  earth 
eould  whiten  it."  Novv^  Christ  havinsr  assumed  this 
splendid  and  glorious  appearance,  at  the  very  time 
when  Moses  and  Ellas  were  conversing  with  him  on 
his  sufferings,  it  was  a  uhible  and  striking  proof  to  his 
disciples,  tfeat.those  sufferings  were  not,  as  they  imag- 
ined, any  real  discredit  and  disgrace  to  him,  but  were 
|i€rfectly  consistent  with  the  dignity  of  his   character^; 


•i^^'p 


LECTURE  XV.  227 

and  the  highest  state  of  glory  to  which  he  could  be  ex-- 
lilted. 

But  further  still  ;  Jesus  had  (in  the  conversation 
^mentioned  in  the  preceding  chapter)  told  his  disciples, 
that  the  Son  of  man  should  come  in  the  glory  of  his 
■Father J  with  his  holy  angels,  to  judge  the  world.  The 
scene  on  the  mount  therefore,  which  so  soo?i  follo'voed 
that  coniiersation,  was  probably  meant  to  convey  to 
•thena  some  idea  and  some  evidence  of  his  coming  in 
glory  at  the  great  day  of  judgment,  of  which  his  trans- 
figuration was,  perhaps,  as  just  a  picture  and  exempli- 
fication as  human  sight  eould  bear. 

It  is,  indeed,  described  in  nearly  the  same  terms 
that  St.  John  in  the  Revelations  applies  to  the  Son  of 
man  in  his  state  of  glory  in  heaven.  "  He  was  clothed, 
says  he,  with  a  garment  down  to  the  foot.  His  head 
and  his  hair  were  white  like  wool,  white  as  snow;  and 
his  countenance  was  as  the  sun  shineth  in  his  strength." 
It  is  remarkable,  that  St.  Luke  calls  his  appearance, 
after  being  transfigured,  his  glory.  St.  John,  who  was 
likewise  present  at  this  appearance,  gives  it  the  same 
name.  '^  We  beheld  \\\s  glory  ^  as  of  the  only  begotten 
of  his  Father."  And  St.  Peter,  who  Vv'^as  another  wit- 
ness to  this  transaction  on  the  mount,  refers  to  it  by  a 
■similar  expression.  "  For  he  received,  says  that  Apos- 
tle, from  God  the  Father,  honor  and  glory ^  when  there 
came  such  a  voice  to  him  from  the  excellent  glory,  this 
is  my  beloved  Son  in  whom  I  am  well  pleased."* — 
There  can  hardly,  therefore  remain  any  doubt,  but  that 
the  glory  which  Christ  recei'ued  from  the  Father  on  the 
mountain,  was  meant  to  be  a  representation  of  his  com- 
ing in  the  glory  of  his  Father^  with  his  holy  angels,  at 
the  end  of  the  world ;  which  is  one  of  the  topics  touch- 
ed upon  in  the  preceding  chapter. 

Another  thing  there  mentioned  was  our  Saviour'' s  re- 
surrection. Of  this,  indeed,  there  is  no  direct  symbol 
in  the  transfiguration:  but  it  is  evidently  implied  in 
that  transaction ;  because  Jesus  is  there  represented  in 
Hs  glorified,  celestial  state,  which  being  in  the  natiu-al 

*  3  Pet.  i.  17. 


LECTURE  Xy. 

order  of  time  subsequent  to  his  resurrection,  that  event 
must  naturally  be  supposed  to  have  previously  taken 
place. 

But  though  this  great  fevent  isonly  indirectly  alluded 
to  here,  yet  those  most  important  doctrines,  which  are 
founded  upon  it,  a  general  resurrection  and  a  day  of  rei 
tribmioHj  are  expressly  represented  in  th^  transfitgura*;' 
tion. 

In  the  sixteenth  chapter  of  St.  Matthew,  Christ  tells 
his  disciples,  that  M^hen  '^  he  comes  in  the  glory  of  his 
Father  witJi  the  holy  angels,  he  will  reward  every  man 
according  to  his  works  :"*  From  whence  it  necessari- 
ly follows  that  every  man  who  is  dead  shall  rise  from 
the  grave,  Alid  in  confirmation  of  both  these  truths, 
there  are  two  just  and  righteous  men,  Moses  and  Elias, 
"who  had  many  years  before  departed  out  of  the  worlds 
brought  back  to  it  again,  and  represented  (as  we  shall 
isee  hereafter)  in  a  state  of  glory,  That  they  actually 
appeared  in  their  own  proper  persons  there  is  not  the 
least  rea'son  to  doubt,  Grotius  even  goes  so  far  as  to 
affirm,  that  their  bodies  were  reseriied  for  this  very  pur- 
pose. But  there  is  no  necessity  and  no  ground  for 
this  imagination.  For  though,  indeed,  the  sepulchre 
of  Moses  was  not  known,  yet  his  body  was  actually 
buried  in  a  valley  in  the  land  of  Moab,  and  therefore 
must  have  seen  corruptioTi ;  and  as  the  whole  transac- 
tion was  miraculous,  it  was  just  as  easy  to  Omnipotence 
to  restore  life  and  form  to  a  body  mouldered  into  dust, 
as  to  re-animate  a  body  that  was  preserved  uncorrupted 
and  entire  ;  and,  indeed,  vvas  a  much  exacter  emblem 
of  our  own  resurrection.  We  may,  however,  readily 
admit  what  some  learned  men  have  justly  observed^ 
that  Elias,  having  been  caiTied  up  into  heaven  without 
undergoing  death,  he  was  here  a  proper  representative 
of  those  who  shall  be  found  qlive  at  the  day  of  judgment, 
as  Moses  is  of  those  who  had  died,  and  are  raised  to  life 
again.  And  his  appearance  a  second  time  on  earth, 
^fter  he  had  been  so  many  ages  dead  and  buried,  must 
|iave  been  a  convincing  proof  to  the  disciples  (had  they 

*  Ver.  27. 


LECTURE  XV.  229 

duly  attended  to  it)  of  the  possibility  of  a  resurrec- 
tion. 

And  what  is  no  less  important,  the  manner  in  which 
both  Moses  and  Elias  appeared  on  this  occasion,  afford- 
ed the  disciples  an  occular  demonstration  of  a  day  of 
retribution^  agreeably  to  what  their  divine  Master  had  a 
few  days  before  told  them,  that  he  would  reivard  e^ery 
man  according  to  his  'works. 

For  we  are  informed,  that  both  Moses  and  Elias  ap- 
peared also  in  glory;  a  glory  somewhat  similar,  we  may 
suppose,  though  far  inferior,  to  that  with  which  Christ 
was  invested.  Like  him  they  were  probably  clothed 
in  raiments  of  unusual  whiteness  and  splendor;  and 
the  fashion  of  their  countenances  might  also  be  changed 
to  something  more  bright  and  illustrious.  Now  this 
would  be  a  j  ast  representation  of  the  glorified  state  of 
saints  in  heaven,  of  those  who  had  been  rewarded  ac- 
cording to  their  works.  For  we  find  those  holy  men, 
who  have  passed  victoriously  through  their  Christian 
warfare,  described  by  St.  John  as  clothed  in  white  rai^ 
ments;^  and  by  St.  Matthew,  as  shining  forth  like  the 
sun  in  the  kingdom,  of  their  Father. f 

The  glory  of  Christ  therefore  on  the  mountain,  was 
a  syrtibol  of  his  exaltation  to  be  the  judge  of  the  earth; 
and  the  glory  of  Moses  and  Elias  was  an  em^blem  of  tht 
rewards  given  to  the  righteous  in  heaven. 

When  all  these  circumstances  are  put  together,  they 
throw  considerable  light  over  the  concluding  part  of 
Christ's  conversation,  which  has  not  yet  been  noticed. 
Verily  I  say  iintoyouy  there  be  some  standing  here  which 
shall  not  taste  oj  death  till  they  see  the  Son  of  man  coming 
in  his -kingdom.X  This  has  commonly  been  supposed 
to  refer  to  the  signal  manifestation  of  Christ's  power  in 
the  destruction  of  Jerusalem.  But  we  know  of  no  one 
of  Christ's  disciples  that  survived  this  event  except  St, 
John ;  and  our  Saviour  here  speaks  of  more  than  onc» 

*  Rev.  iii.  5.  f  Matth.  xiii.  43. 

\  Ms^tthcw  xvi.  28. — St.  Mark  says,  "  Till  they  have  seen  the  kingdom  of 
firod  come  with  power." — St.  Luke,  <«  Till  they  see  the  kingdom  of  Go4.^' 


■S5©  LECTURE  XV. 

But  besides  this,  in  the  27th  verse  of  this  chapter,  we 
4ir«  told  that  the  Son  of  man  shall  come  in  the  glory  of  his 
Father,  to  re%vard  e'oery  man  according  to  his  nvorks. — 
This,  undoubtedly,  relates  to  Christ's  final  advent  t® 
judge  the  world.  When,  therefore,  it  imraediately  fol- 
lows in  the  very  next  verse,  Verily,  I  say  unto  you,  that 
there  be  some  standing  here,  which  shall  not  taste  of 
death  till  they  see  the  Son  of  man  coming  in  his  kingdom  ; 
is  it  not  most  natural,  is  it  not  almost  necessary  to  un- 
derstand these  similar  expressions  as  relating  to  the 
same  great  event  ? 

But  did  Christ  then  mean  to  say  here  that  some  of  his 
fdisciples  should  live  till  the  day  of  judgment?  Most 
.assuredly  not.  He  meant  only  to  intimate  that  a  few 
of  them  should  before  their  death,  be  favoured  with  a 
representation  of  the  glorious  appearance  of  Christ  and 
his  saints  on  that  awful  day«  And  this  illustrious  scene 
was  actually  displayed  to  three  of  them,  about  six  days 
after,  in  the  transfiguration  on  the  mountain.  Indeed 
St.  Peter  himself,  who  was  present  at  the  transfigura- 
tion, plainly  alludes  to  it,  in  a  manner  which  powerfully 
confirms  this  opinion.  '■'-  We  have  not,"  says  he,  "  foi- 
iowed  cunning  devised  fables,  when  we  made  known 
imto  you  the  po%ver  and  comi?ig  of  our  Lord  Jesus 
Christ."  That  is,  our  Lord's  coming  in  his  kingdom 
with  j&c=iu^r  and  ^/cry,  and  majesty,  to  judge  the  world. 
And  how  does  St.  Peter  here  prove  that  he  will  so 
come?  Vv'hy,  by  declaring  that  he  and  the  two  other 
disciples,  James  and  John,  were  eye^nx^itnesses  of  his 
majesty;  that  is,  they  actually  saw  him  on  the  mount, 
invested  with  majesty  and  glory  similar  to  that  which  lie 
would  assume  in  his  kingdom  at  the  last  day.  "  For," 
continues  the  apostle,  "  he  received  from  God  the  Fa- 
ther, honour  and  glory,  when  there  came  such  a  voice 
to  him  from  the  excellent  glory.  This  is  my  beloved 
Son,  in  vi^hom  I  am  well  pleased;  and  this  voice,  which 
came  from  heaven,  wx  heard,  ivhen  w<?  vjere  with  him 
in  the  holy  mount, ''^^ 

*  2  Pet.  i.  16^  ir,  n. 


LECTURE  XV.  fSJr 

This  is  St.  Peter's  own  comment  on  the  transfigura- 
tion, in  which  he  expressly  compares  Christ's  glory  and 
majesty  on  the  mount,  to  that  which  he  will  display  in 
his  final  advent ;  and  considers  the  former  as  an  em- 
blem, an  earnest,  and  a  proof  of  tlie  latter. 

It  is  then  evident,  I  think,  from  the  foregoing  obser- 
vations, that  the  scene  upon  the  mountain  was  a  sym- 
bolical  representation  of  Christ'' s  cojning  in  glory  to  judge 
the  ivorld,  and  of  the  rewards  vjhich  shall  then  be  giiien 
to  the  righteous,  topics  which  had  been  touched  upon 
in  Christ's  discourse  with  his  disciples  six  days  before  j, 
and  that  one  great  object  of  this  expressive  action,  as 
well  as  of  that  conversation,  was  to  reconcile  the  niinda 
of  his  disciples  to  the  sufferings  which  both  he  and  they 
were  to  undergo,  by  shewing  that  they  were  preparato- 
ry and  subservient  to  his  future  glory,  and  their  future 
rewards. 

The  other  great  purpose  of  the  action  on  the  mount 
was,  I  apprehend,  to  signify,  in  a  figurative  manner^. 
the  cessation  of  the  Jewish,  and  the  commencement  of 
the  Christian  dispensation. 

It  appears  to  have  been  one  prevailing  prejudice 
among  the  disciples,  that  the  whole  Mosaical  law,  the 
eeremonial  as  well  as  the  moral,  was  to  continue  in  full 
force  under  the  Gospel;  and  that  the  authority  of  Mo- 
ses and  the  prophets  was  not,  in  any  respect,  to  give- 
way  on  the  establishment  of  Christianity,  but  to  be 
placed  on  an  equal  footing  with  that  of  Christ. 

To  correct  this  erroneous  opinion,  no  less  than  to 
vaaquish  their  prepossession  against  the  sufferings  of 
Christ,  (as  already  explained)  v;as  the  scene  of  the 
transfiguration  presented  to  the  three  chosen  disciples,.. 
Peter,  James,  and  John. 

There  are  several  remarkable  circumstances  attend- 
ing that  event,  which  lead  us  to  this  conclusion. 

Moses  and  Elias  must  certainly  be  allowed  to  be  very- 
natural  and  proper  representatives  of  the  law  and  the 
prophets. 

When  the  three  disciples  saw  thece  illustrious  per- 
sons conversing  familiarly  with  Jesus,  it  probably  con- 


^3S  LECTURE  XV* 

firmeclthem  in  their  opinion,  that  they  were  to  be  con- 
sidered as  of  (f§^M^/ dignity  and  authority  %ith  him  5 
and  under  this  impression,  Peter  immediately  address- 
ed himself  to  Jesus,  and  said,  "  Lordy  it  is  good  for 
us  to  be  here  ;  and  if  thou  wilt,  let  us  make  here  three 
tabernacles,  one  for  thee,  and  one  for  Moses,  and  one 
for  Elias.'*  The  full  meaning  of  which  ejiclamation 
was,  '*  What  greater  happiness.  Lord,  can  we  expe- 
rience than  to  continue  here  in  the  presence  of  three 
such  great  and  excellent  persons  I  Here  then  let  us  fof 
ever  remain  !  Here  let  us  erect  three  tents,  for  thee, 
for  Moses,  and  Elias,  that  you  may  all  make  this  the 
constant  place  of  your  abode,  and  that  we  may  always 
continue  under  the  protection  and  government  and 
UNITED  EMPIRE  of  our  three  illustrious  lords  and 
masters,  whose  sovereign  laws  and  commands  we  are 
equally  bound  to  obey!" 

The  answer  to  this  extraordinary  proposal  was  in- 
stantly given  both  by  action  and  by  words*  *'  While 
he  yet  spake,  behold  a  bright  cloud  overshadowed 
them  ;  and  behold  a  voice  out  of  the  cloud,  which  said, 
This  is  my  beloved  Son,  in  whom  I  am  well  pleased  : 

HEAR    YE    HIM*'* 

The  CLOUD  is  the  well-known  token  of  the  divine 
presence  under  the  law  :  many  instances  of  it  occur  in 
the  Old  Testament,  but  more  particularly  at  the  giv^ 
ing  of  the  law  on  Mount  Sinai*  On  the  mountain 
where  our  Saviour  was  transfigured,  a  new  law  was 
declared  to  have  taken  place  ;  and  therefore  God  again 
appears  in  a  cloud.  But  there  is  one  remarkable  differ- 
ence between  these  two  manifestations  of  the  divine 
presence.  On  Mount  Sinai  the  cloud  was  dark  and 
thick:  "  and  there  were  thunders  and  lightnings,  and 
the  voice  of  the  trumpet  exceeding  loud,  and  all  the 
people  that  were  in  the  camp  trembled.'''' ^'=  At  the 
transfiguration,  on  the  contrary,  the  cloud  was  bright^ 
tlie  whole  scene  was  luminous  and  transporting,  and 
nothing  was  heard  but  the  mild  paternal  voice  of  the  AU 
mighty  expressing  his  delight  in  his  beloved  Son.—- 

*  Exod.  xix<  16* 


lECTUItE  3t^  ^$$ 

'l^fi'^se  sfrii-iri^  ditferences  in  the  two  appearances  evi- 
dently point  out  the  different  tempers  of  the  two  dis- 
]f)ensiations,  of  which  the  former,  from  its  severity, 
#as  more  calculated  to  excite  terror  ;  the  latter,  from 
its  gentleness,  to  inspire  love. 

This  circumstance  alone,  therefore  indicated  a  hap- 
PY  change  in  the  divine  economy  ;  but  the  gracious 
words  which  issued  from  the  cloud,  most  clearly  ex- 
plained the  meaning  of  what  was  passing  before  the  eyes 
of  the  disciples,  "  This  is  my  beloved  Son,  in  whom  I 
am  well  pleased:  h£ar  Ve  him."  "  Thisismy^ow, 
Hot  as  Moses  and  all  the  prophets  were,  my  servants^ 
^iM,  and  him'  only,  you  are  now  to  hear.  He  is  from 
henceforth  to  be  yoiir  lord,  your  legislator,  and  your 
king.  The  evangelical  law  being  established,  the  cere- 
monial law  must  cease;  and  Moses  and  the  Prophets 
must  give  way  to  Christ."  With  this  declaration 
the  conclusion  of  the  whole  scene  on  the  mountain  per- 
fectly harmonizes.  Moses  and  Elias  instantly  disap- 
pear, and  '*  when  the  disciples  lift  up  their  eyes,  they 
see  no  man  save  Jesus  only."  The  former  objects  of 
their  veneration  are  ilo  more.  Christ  remains  alons 
their  unrivalled  and  undisputed  sovereign. 

In  support  of  this  interpretation  it  may  be  further 
observed,  that  there  was  reason  to  expect,  about  that 
time,  some  such  declaration  as  this  respecting  the  ces- 
sation of  the  Mosaical  law.  For  St.  Luke  informs  us, 
that  the  *'  law  and  the  prophets  were  until  John;"  that 
is,  they  were  to  continue  in  force  till  John  the  Baptist 
had  (as  our  Lord  expresses  it)  restored  all  things,  had 
preached  those  great  doctrines  of  repentance  and  re- 
demption by  the  blood  of  Christ,  by  which  men  were 
restored  to  aright  state  of  mind,  and  the  favour  of  God; 
till  he  had  thus  prepared  the  way  for  the  Messiah,  and 
publicly  announced  the  kingdom  of  God ;  and  thea 
they  were  to  be  superseded  by  the  Christian  dispensa- 
tion. Accordingly,  not  long  after  the  death  of  John, 
the  scene  of  the  transfiguration  took  place ;  and  this, 
great  revolution,  this  substitution  of  a  new  system  for 
the  old  one,  was  made  known  in  that  remarkable  man- 

30 


234*  I.ECTURE  XV. 

iier  to  the  three  disciples.  This  secondary  meaning 
here  assigned  to  the  vision  on  the  mount,  will  assist  us 
in  explaining  an  injunction  of  our  Lord  to  his  disciples, 
for  which,  though  other  reasons  have  been  assigned,, 
yet  they  are  not,  I  think,  altogether  satisfactory. 

In  the  9th  verse  we  are  told,  that  as  they  came  down 
from  the  mount,  Jesus  charged  the  disciples,  sayings 
*'  Tell  the  vision  to  no  man,  till  the  Son  of  man  be  risen 
again  from  the  dead." 

If  the  only  intent  of  the  transfiguration  had  been  to 
represent,  by  an  expressive  action,  our  Lord's  resur- 
rection and  exaltation,  and  a  future  day  of  retribution, 
it  is  not  easy  to  assign  a  sufficient  reason  why  this  in- 
junction of  secrecy,  till  after  his  resurrection,  should 
have  been  given  ;  because  he  had  already  foretold  his 
resurrection  to  his  disciples,*  and  he  also  apprized 
them  before  his  death  of  his  coming  in  glory  to  judge 
the  world. t  It  does  not  therefore  appear,  how  the 
publication  of  the  vision  on  the  mount  could  have  been 
attended  with  any  other  consequence,  than  that  of  con- 
firming  v/hat  Jesus  had  already  made  known. 

But  if  we  suppose  that  o/z^purpose  of  the  transfigura- 
tion was  to  typify  the  abolition  of  the  ceremonial  law, 
and  the  establishment  of  the  evangelical,  a  plain  reason 
presents  itself  for  this  command  of  keeping  it  for  some 
time  private ;  for  it  was  one  of  those  truths  which  the 
first  converts  were  not  ab^e  to  bear.  Great  numbers  of 
them,  though  they  firmly  believed  in  Christ,  yet  no  less 
firmly  believed  that  the  Mosaieal  dispensation  was  still 
in  full  force.  This  prejudice,  it  is  well  know,  contin- 
ued several  years  after  our  Lord's  resurrection.  Men- 
tion is  made  "  of  several  thousand  Jews  who  believed^ 
and  yet  were  all  zealous  of  the  law."  And  it  was  the 
suspicion  that  St.  Paul  had  forsaken,  and  taught  others 
to  forsake  Moses,  which  brought  his  life  into  the  most 
imminent  danger,  and  actually  occasioned  his  impris- 
onment. No  wonder  then  that  a  transaction  which  was 
designed  to  prefigure  this  very  doctrine  that  St.  Paul 
was  charged  with,  and  that  was  so  offensive  to  the  Jew- 

*  Chap.xvi.  21.         f  Chap,  xxr. 


LECTURE  XV.  235 

ish  converts  in  general,  should  be  thought  unfit  by  our 
Lord  to  be  publicly  divulged  till  some  time,  perhaps  a 
considerable  time,  after  his  resurrection. 

From  the  whole,  then,  of  the  preceding  observations, 
it  appears,  that  the  transfiguration  of  Christ  was  one  of 
those  emblematical  actions,  or  figurative  representa- 
tions, of  which  so  many  instances  have  been  pointed 
out,  and  at  the  same  time  very  distinctly  explained,  and 
elegantly  illustrated,  by  some  of  our  best  divines. 

The  things  represented  by  this  significant  transaction 
were : 

First,  the  future  glory  of  Christ,  a  general  resurrec- 
tion, and  a  future  retribution. 

Secondly,  the  abrogation  of  the  Mosaical,  and  the 
establishment  of  the  evangelical  dispensation. 

And  the  immediate  purpose  of  these  representations 
was,  as  I  before  observed,  to  correct  two  inveterate 
prejudices  which  prevailed  among  the  disciples,  and 
the  Jewish  converts  in  general. 

Of  these  one  was  the  extreme  offence  they  took  at 
any  mention  of  die  death  and  sufferings  of  Christ, 
which  they  conceived  to  be  utterly  inconsistent  with 
his  dignity. 

The  other  was  their  persuasion  that  the  ceremonial 
law  was  not  done  away  by  the  Gospel,  but  that  they 
were  to  exist  together  in  full  force,  and  to  have  an  e- 
qual  obedience  paid  to  them  by  all  the  disciples  of 
Christ. 

But  though  the  removal  of  these  prejudices  was,  as 
I  conceive,  the  primary  and  immediate  design  of  the 
transfiguration,  yet  there  are  also  purposes  of  great  u- 
tility  to  all  Christians  in  general  in  every  age,  which 
jt  might  be,  and  probably  was  intended  to  answer. 

In  the  first  place  it  affords  one  more  additional  proof 
of  the  divine  mission  of  Christ,  and  the  divine  author- 
ity of  his  religion. 

It  is  one  of  the  few  occasions  on  which  God  him- 
self was  pleased,  as  it  were,  personally  to  interpose,  and 
to  make  an  open  declaration  from  heaven  in  favour  of 
his  Son,     "  This  is  my  beloved  Son,  in  whom  I  am 


LjECTURE  Xy* 

well  pleased :  hear  ye  him."  Two  other  instances  on- 
ly of  this  kind  occur  in  the  Gospels;  one  at  our  Sav- 
iour's baptism,  the  other  on  his  praying  to  his  Father 
to  save  him  from  the  sufferings  th^t  awaited  him. 

Now  these  signs  from  heaven  may  JDt  considered  a^ 
a  distinct  species  ofe'vidence,  different  both  from  mirar 
pies  and  prophecies,  frequently  and  earnestly  wishe4 
for  by  the  Jews,  but  not  granted  to  them,  npr  ypuph-^ 
safed  to  any  one,  J3ut  vjery  sparingly,  and  on  great  ajid 
solemn  occasions. 

But  besides  this  awful  testimony  to  the  divine  origii^ 
of  our  religion  in  general,  a  particular  attestation  was 
(as  we  hav^e  seen)  given  on  the  mount  to  t^vo  of  its 
jprincipal  doctrines,  ^  general  resurrection, 
and  A  DAY  OF  RETRjBUTioN.  The  visible  and  il- 
lustrious representation  of  these  in  the  glori^ed  ap- 
pearance of  Christ,  and  Moses  and  Elias,  has  been  al- 
ready explained,  and  is  appealed  to  by  St.  Peter,  who 
saw  it,  as  one  convincing  proof,  among  others,  that 
**  he  had  not  followed  cunningly  devised  fables,"  when 
he  made  known  "  the  power  and  coming  of  our  Lord 
Jesus  Christ."  And,  indeed,  since  these  two  doc-, 
trines,  a  resurrection,  and  a  day  of  judgijiente* 
are  two  of  the  most  essential  and  fundamental  articles 
of  our  faith  ;  and  since  it  was  one  of  the  chief  purposes 
©f  the  Christian  revelation,  "  to  br'mglife  and  ii]imor^ 
tality  to  light,"  no  wonder  that  Gpd  should  gracious, 
ly  condescend  to  confirm  these  great  truths  to  us  in  sq 
many  various  ways  ;  by  words  and  by  actions,  by 
prophecies,  by  miracles,  and  by  celestial  visions. 


LECTURE  XVL  237  , 

LECTURE  XVI. 

MATTHEW  xviii. 

THE  subject, of  this  jLectujre  is  ai  part  of  t]he  eigh- 
teenth chapter  of  St.  Jv^atthew.  It  is  evicjent  tj)a):  tijg 
disciples  of  our  Lord  were,  for  sl  considerable  tijne, 
possessed  with  the  imagination  wl)ich  preyajlejj  uni:: 
yersally  among  the  Jews  respectjpg  thejj"  ]Vf  essiah,  th^t 
their  Master's  kingdom  \yas  to  tie  a  tepiporal  one;-ri;^ 
that  he  was  at  some  time  or  other  to  become  ^  prince 
of  great  power  and  splendor,  and  tjiat  they  of  course 
should  enjoy  the  largest  share  of  }iis  favour,  and  be 
placed  in  situations  of  great  distinction  and  great  emqt 
lument.  And  this  delusion  had  taken  such  strong  holc| 
upon  their  minds,  that  although  our  Lord  took  frequep]^ 
opportunities  of  combating  their  error,  and  m^4?  i^^ie 
of  every  means  in  his  power  to  undeceive  them,  yet 
they  still  persisted  in  maintaining  their  fg.vorite  opin- 
ion; and  in  the  beginning  of  this  chapter  they  caipe  to 
Jesus,  saying,  who  is  the  greatest  in  the  kingdom  of 
heaven?  It  appears,  from  the  parallel  passage  in  St, 
Mark,  that  they  had  been  disputing  by  die  way  who 
should  be  the  greatest.  Our  Lord  knowing  this,  anc| 
finding  that  all  he  had  said  on  thi^  subject  had  producecj 
no  effect  upon  them,  determined  to  try  whether  a  dif- 
ferent niodp  of  conveying  his  sentiments  to  them  migh| 
not  strike  their  minds  more  forcibly.  He  therefore  ha4 
recourse  (as  in  the  case  of  the  transfiguration)  to  wha^ 
may  be  called  a  visible  kind  of  language.  He  took  £| 
little  child,  and  placing  him  before  them,  bid  them  con? 
template  the  innocence  and  simplicity,  the  meekness 
and  humility  which  marked  its  counte;pance ;  and  tbci^ 
assured  them,  that  unless  they  were  converted,  ^nd  be- 
came as  little  children ;  that  is,  unless  a  total  change 
took  place  in  the  temper  and  disposition  of  their  minds ^ 
unless  they  became  as  unambitious  and  unaspiring,  ^s 
meek,  as  humble  and  contented,  as  little  concerned 
about  worldly  honors  and  distinctions,  as  ^he  pl^ildi  b.^-? 


238  LECTURE  XVI. 

fore  them,  they  could  not  enter  into  the  kingdom  of 
heaven ;  they  could  never  be  considered  as  true  objects 
of  Christ's  kingdom  here,  or  be  capable  of  inheriting 
the  rewards  of  heaven  hereafter.  In  the  eye  of  God, 
true  humility  is  a  most  sublime  virtue ;  and  whoever 
shall  humble  himself  as  this  little  child,  the  same  is  greats 
est  in  the  kingdom  of  heaven.  Our  Lord  then  goes  on 
to  say,  *'  Whosoever  receiveth  one  such  kttle  child  in 
iiiy  name,  receiveth  me/'  That  is,  it  is  men  of  hum- 
ble minds  and  meek  dispositions,  whom  I  m-ost  highly 
prize,  and  whom  I  most  strongly  recommend  to  the  no- 
tice, the  kindness,  the  protection  of  all  those  who  are 
friends  to  me,  and  my  religion;  and  so  dear  are  men  of 
this  description  to  me,  that  I  make  their  interests  my 
own,  and  I  shall  consider  every  man  who  receives,  ancl 
assists,  and  encourages  them  on  my  account,  and  for 
imy  sake,  as  receiving  me.  But  if,  instead  of  receiv- 
ing and  protecting  these  my  humble  disciples,  any  one 
should  dare  to  injure  them,  he  must  expect  the  severest 
marks  of  my  displeasure.  "  Whoso  shall  offend  one 
bf  these  little  ones  which  believe  in  me,  it  were  better 
for  him  that  a  mill-stone  were  hanged  about  his  neck, 
and  that  he  were  drowned  in  the  depth  of  the  sea. — : 
Woe  unto  the  world,  because  of  offences ;  for  it  must 
needs  be  that  offences  come,  but  woe  to  that  man  by 
whom  the  offence  cometh," 

In  order  to  comprehend  tlie  full  meaning  of  this  de^ 
nunciation,  it  will  be  necessary  to  explain  the  peculiar 
meaning  of  the  word  offend'  Now  this  expression  in 
the  present  passage,  as  well  as  in  many  other  parts  of 
the  New  Testament,  signifies  to  cause  any  one  to  fall 
from  his  faith,  to  renounce  his  belief  in  Christ  by  any 
means  whatever ;  and  against  every  one  that  makes  use 
either  of  violence  or  artifice  to  terrify  or  seduce  the 
sincere  and  humble,  and  unsuspicious  believer  in  Christ 
jBrom  his  faith  and  obedience  to  his  divine  Master,  the 
severest  woes,  and  the  heayiest  punishrnents  are  here 
denounced. 

This  text  of  scripture  therefore  I  would  most  ear- 
flestly  recommend  to  the  serious  considerstion  of  tho§^ 


LECTURE  XVI.  «3» 

who  either  are  or  have  been  guilty  of  this  most  dange- 
rous crime  ;  and  I  would  also  no  less  earnestly  caution 
all  those  who  have  not  yet  been  guilty  of  it,  to  avoid, 
tvith  the  utmost  care,  every  degree  of  it,  and  every  ap- 
preach  to  it.  It  is  a  crime  often  touched  upon  in  holy 
writ,  but  less  noticed,  or  at  least  less  enlarged  upon  by 
divines,  and  moralists  than  perhaps  any  other  sin  of  the 
same  magnitude.  For  this  reason,  I  shall  enter  more 
fully  into  the  consideration  of  it  than  has  hitherto,  I  be- 
lieve, been  usually  done,  and  shall  advert  briefly  to  the 
several  modes  of  making  our  brother  to  offend,  that  is,  to 
renounce  his  faith  in  Christ,  which  are  most  common 
and  most  successful ;  and  these  are  persecution,  sophis- 
try, ridicule,  immoral  examples,  and  immoral  publica- 
tions. 

With  respect  to  the  first  of  these,  persecution  j  it 
was,  during  the  first  ages  of  the  gospel,  and  for  many 
years  after  the  reformation,  the  great  rock  of  offence,  the 
chief  instrument  made  use  of  (and  a  dreadful  one  it 
was)  to  deter  men  from  embracing  the  faith  of  Christ, 
or  to  compel  them  to  renounce  it.  But  since  that  time 
we  have  heard  little  of  its  terrors,  till  they  were  some 
years  ago  revived,  to  a  certain  degree,  in  a  neighbour- 
ing nation,  where  the  various  cruelties  inflicted  on  their 
clergy  are  too  well  known,  and  cannot  surely  be  ascrib- 
ed altogether  and  exclusively  to  political  causes. 

In  our  own  country,  it  must  be  acknowledged,  we 
cannot  justly  be  charged  with  this  species  of  guilt.  In- 
tolerance and  persecution  are  certainly  not  in  the  num- 
ber of  our  national  sins.  But  in  the  next  mode  of 
making  our  brother  to  offend;  that  is,  by  grave  argu- 
ment and  reason,  by  open  and  systematic  attacks  on  the 
truth  and  divine  authority  of  the  Christian  revelation, 
in  this  we  have,  I  fear,  a  large  load  of  responsibility  up- 
on our  heads. 

It  has  even  been  assumed  by  some,  that  we  are  en- 
titled to  the  distinction  of  having  led  the  way  to  this 
kind  of  impiety  and  profaneness.  We  have  this  hon- 
our given  to  us  (for  an  honour  they  esteem  it)   by  for- 


eign  writers,  and  what  is  \vorsf  of  all,  we  are  applauded^ 
for  it  by  such  men  as  D'Alembert  and  Voltaire. 

To  be  stigmatized  with  tAeir  praise,  and  for  such  a 
reason,,  is  a  disgrace  indeed ;  and  it  would  be  a  still 
greater,  if  we  could  not  justly  disclaim  and  throw  back 
from  6urselves  the  humiliating  and  ignominious  ap- 
plause which  they  would  inflict  upon  us.  But  this  1 
apprehend  we  may  eflectually  do.  There  appears  to 
tne  sufficient  ground  for  asserting,  that  the  earliest  infi- 
dels of  inodern  times  were  to  be  found,  not  in  this  isl- 
and, but  on  the  continent.  If  we  may  credit  the  ac- 
count given  of  Peter  Aretin  (who  lived  and  wrote  in 
the  fourteenth  century)  by  Moreri,  and  particularly  the 
epitaph  upon  him,  which  he  recites,  there  is  reason  to 
believe  that  h6  was  an  infidel  of  the  worst  species  ;  and 
Vii*et  a  divine  of  great  eminence  among  the  first  reform- 
ers, who  wrote  about  the  year  1563,  speaks  of  a  num- 
ber of  persons,  both  in  France  and  Italy,  who  had  as- 
sumed the  name  of  Deists,  and  seem  to  have  formed 
fhemselves  into  a  sect.  But  it  was  not  until  the  be- 
ginning of  the  following  century  that  any  men  of  that 
description,  or  any  publications  hostile  to  revelation, 
appeared  in  this  kingdom.  From  that  time  indeed  down 
to  the  present,  there  has  been  a  regular  succession  of 
anti- christian  writers  of  various  descriptions,  whose 
uniform  object  has  been  to  subvert  the  foundations  of 
tevealed  religion,  and  to  make  their  countrymen  of  end, 
and  renounce  their  faith.  The  last  of  these  was  a  man, 
who,  from  the  lowest  origin,  raised  himself  to  some 
distinction  in  the  political  and  literary  world,  by  his 
bold  and  impious  libels  against  government,  against  re- 
ligion, and  the  holy  Scriptures  themselves.  In  these 
writings  were  concentrated  all  the  malignity,  all  the 
shrewdness,  all  the  sophistry  of  his  numerous  prede- 
cessors ;  and  from  their  brevity,  their  plainness,  their 
familiarity,  their  vulgar  ribaldry,  their  bold  assertions, 
and  artful  misrepresentations,  tliey  were  better  calcula- 
ted to  impose  on  the  ignorant  and  uniformed,  and  more 
dangerous  to  the  principles  of  the  great  mass  of  man- 
kind, than  any  publications  that  this  country  ever  be- 


LECTURE  XVI.  241 

fore  produced.  And  certain  it  is,  that  having  been 
distributed  with  infinite  industry  through  every  district 
of  the  kingdom,  they  did  for  a  time  diffuse  their  poisoit 
far  and  wide,  and  made  a  strong  and  fatal  impression 
on  the  multitude.  But,  thanks  be  to  God  !  they  at 
length  providentially  met  with  talents  infinitely  superi- 
or to  those  of  their  illiterate  author,  which,  with  the 
blessing  of  Heaven  upon  them,  gave  a  sudden  and 
effectual  check  to  the  progress  of  this  mischief,  and  af- 
forded a  striking  proof  of  the  truth  of  that  prophecy  res- 
pecting the  stability  of  our  religion,  "  that  the  gates  of 
liell  shall  never  prevail  against  it." 

The  next  great  engine  of  offence,  by  which  multi- 
tudes have  been  led  to  renounce  their  faith,  is  ridicule, , 
An  attempt  was  made  early  in  the  last  century  to  erect" 
this  into  a  test  of  truth,  and  it  has  accordingly  been  ap- 
plied by  many  writers  since  that  time  to  throw  discred- 
it on  the  Christian  revelation.  But  by  no  one  has  this 
weapon  been  employed  with  more  force  and  with  more 
success  than  by  the  great  patriarch  of  infidelity,  Vol- 
taire. It  is  the  principal  instrument  he  makes  use  of 
to  vilify  the  Gospel ;  and  among  the  instructions  he 
gives  to  his  coadjutors  and  fellow- laborers  in  this  right- 
eous work,  one  is,  to  load  the  Christian  religion  and  the 
author  of  it  with  never-ceasing  ridicule,  to  burlesque 
it  in  every  way  that  imagination  can  suggest,  and  to 
deluge  the  world  with  an  infinity  of  little  tracts,  placing 
revelation  in  the  most  ludicrous  point  of  view,  and 
"endering  it  an  object  of  mirth  and  of  contem.pt  to  the 
lowest  of  mankind.  This  method  he  strictly  pursued 
himself;  to  this  he  bent  all  the  powers  of  his  mind, 
all  the  vivacity  of  his  wit,  all  the  fire  of  his  im.agina- 
tion  ;  and  whoever  examines  his  writings  against 
Christianity  with  care,  will  find  that  much  the  largest 
part  of  them  are  of  this  description.  And  in  this  he 
showed  a  thorough  knowledge  of  the  world.  He  knew 
that  mankind  in  general  prefer  wit  to  logic,  and  love 
to  be  entertained  rather  than  convinced  ;  that  it  is 
much  easier  to  point  an  epigram  than  to  produce  an  ar- 
gument ;  that  few  cau  reason  justly,  but  that   all  the 

31 


242  l-^CTURE  XVL 

world  can  be  made  to  laugh  ;  and  that  whatever  cati 
be  rendered  an  object  of  derision,  is  almost  sure  to  be 
rejected  without  examination,  Of  all  these  artifices 
he  has  availed  himself  with  infinite  address,  and  we 
know  also  with  fatal  success.  His  writings  have  un- 
questionably produced  more  infidels  among  the  higher 
classes,  and  spread  more  general  corruption  over  the 
world,  than  all  the  voluminuous  productions  of  all  the 
other  philosophists  of  Europe  put  together. 

There  is  still  another  way  of  making  our  brother  to 
offend,  or  in  other  words  of  shaking  his  faith  in  the 
Gospel,  and  that  is  by  exhibiting  to  mankind  in  our  life 
and  conversation  a  profligate  example. 

This  in  the  first  place  gives  the  world  an  unfavoura- 
ble idea  of  the  religion  we  profess.  It  tempts  men  to 
think  either  that  we  ourselves  do  not  believe  it,  or  that 
wc  suppose  it  consistent  with  the  vices  to  which  we 
are  abandoned  ;  and  either  of  these  suppositions  must 
considerably  lessen  their  estimation  both  of  its  doctrines 
and  its  precepts. 

In  t,he  next  place  a  wicked  example,  as  we  all  know, 
tends  to  corrupt  in  some  degree  every  one  that  lives 
within  its  baneful  influence  ;  more  particularly  if  it  be 
found  in  men  of  high  rank,  great  wealth,  splendid  tal- 
ents, profound  erudition,  or  popular  characters.  The 
piischicf  done  by  any  notorious  vices  in  men  of  this 
description  is  inconceivable.  It  spreads  like  a  pesti- 
lence, and  destroys  thousands  in  secrecy  and  silence, 
of  whom  the  offender  himself  knows  nothing,  and 
whom  probably  he  never  meant  to  injure  ;  and  wherev- 
er the  heart  is  corrupted,  the  principle  of  faith  is  pro- 
portionably  weakened  ;  for  no  man  that  gives  a  loose 
to  his  passions  will  choose  to  have  so  troublesome  a 
monitor  near  bun  as  the  Gospel.  When  he  has  learnt 
to  disregard  the  moral  precepts  of  that  divine  volume, 
it  requires  but  a  very  slight  effort  to  reject  its  doctrines, 
and  then  to  disbelieve  the  truth  of  the  whole. 

A  dissolute  life  then,  especially  in  particular  classes 
of  men,  is  one  certain  way  of  making  our  brother  to 
oSend,  not  only  in  point  of  practice  but  of  belief ;  and 


LECTURE  XVI.  2*S 

there  is  another  method  of  producing  the  satne  effects!, 
nearly  allied  to  this,  and  that  is  immoral  publications. 

These  have  the  same  tendency  with  bad  examples, 
both  in  propagating  vice  and  promoting  infidelity  ;  but 
they  are  still  more  pernicious  ;  because  the  sphere  of 
their  influence  is  more  extensive. 

A  bad  example,  though  it  operates  fatally,  operates 
comparatively  within  a  small  circumference.  It  ex- 
tends only  to  those  who  are  near  enough  to  observe  it, 
and  fall  within  the  reach  of  the  poisonous  infection  that 
it  spreads  around  it ;  but  the  contagion  of  a  licentious 
publication,  especially  if  it  be  (as  it  too  frequently  is) 
in  a  popular  and  captivating  shape,  knows  no  bounds ; 
it  flies  to  the  remotest  corners  of  the  earth ;  it  pene- 
trates the  obscure  and  retired  habitations  of  simplicity 
and  innocence;  it  makes  its  way  into  the  cottage  of 
the  peasant,  into  the  hut  of  the  shepherd,  and  the  shop 
of  the  mechanic ;  it  falls  into  the  hands  of  all  ages, 
ranks,  and  conditions;  but  it  is  peculiarly  fatal  to  the 
misuspecting  and  unguarded  minds  of  the  youth  of 
both  sexes  ;  and  to  them  its  breath  "  is  poison,  and 
its  touch  is  death." 

What  then  have  they  to  answer  for  who  are  every  day 
obtruding  these  publications  on  the  world,  irt  a  thou- 
sand different  shapes  and  forms,  in  history,  in  biogra- 
phy, in  poems,  in  novels,  in  dramatic  pieces  ?  in  all 
which  the  prevailing  feature  is  iini'uersal  philanthropy 
and  indiscriminate  benevolence  ;  under  the  protection  of 
which  the  hero  of  the  piece  has  the  privilege  of  com- 
mitting whatever  irregularities  he  thinks  fit ;  and  while 
he  is  violating  the  most  sacred  obligations,  insinuating 
the  most  licentious  sentiments,  and  ridiculing  every 
thing  that  looks  like  religion,  he  is  nevertheless  held  up 
as  a  model  of  virtue ;  and  though  he  may  perhaps  be 
charged  with  a  few  little  venial  foibles,  and  pardonable 
infirmities,  (as  they  are  called)  yet  we  are  assured  that 
he  has  notwithstanding  the  very  best  heart  in  the  world. 
Thus  it  is  that  the  principles  of  our  youth  are  insensi- 
bly and  almost  unavoidably  corrupted  ;  and  instead  of 
being  inspired,  as  they  ought  to  be,  eveii  upon  the 


244,  LECTURE  XVI. 

stage,  with  a  just  detestation  of  vice,  they  are  furnish- 
ed with  apologies  for  it,  which  they  never  forget,  and 
are  even  taught  to  consider  it  as  a  necessary  part  of  an 
accomplished  character. 

And  as  if  we  had  not  enough  of  this  disp;ustin2:  non- 
sense  and  abominable  profligacy  in  our  own  country, 
and  in  our  own  language,  we  are  every  day  importing 
fresh  samples  of  them  from  abroad,  are  ingrafting  for- 
eign immorality  on  our  own  native  stock,  and  introdu- 
cing characters  on  the  stage,  or  into  the  closet,  which 
are  calculated  to  recommend  the  most  licentious  prin- 
ciples, and  favour  irregularities  and  attachments  that 
deserve  the  severest  reprehension  and  punishment. 

These  are  the  several  modes  in  which  we  may  ^veak- 
en  or  even  destroy  the  moral  and  religious  principles 
of  very  sincere  Christians,  or  in  the  words  of  Scripture, 
may  make  our  brother  to  offend.  And  ^vhoever  is  guil- 
ty of  g'mifig  this  offence,  ought  most  seriously  to  con- 
sider the  heavy  punishment,  and  the  bitter  woe  which 
our  Lord  here  denounces  against  it.  There  is  scarce 
any  one  sin  noticed  by  him,  which  he  reprobates  in 
such  strong  terms  as  this  :  "  Who  so  shall  offend  one 
of  these  little  ones  which  believe  in  me  ;  it  were  better 
for  him  that  a  mill- stone  were  hanged  about  his  neck, 
and  that  he  were  drowned  in  the  depth  of  the  sea.  Woe 
unto  the  \A'orld  because  of  offences  ;  for  it  must  needs 
be  that  offences  come  ;  but  woe  to  that  man  by  whom 
the  offence  cometh."  These  are  tremenduous  words  ; 
but  we  cannot  wonder  that  our  Lord  should  express 
himself  thus  strongly,  when  we  consider  the  dreadful 
consequences  of  spreading  infidelity  and  immorality 
among  our  fellow-creatures.  Wc  distress  them  with 
doubts  and  scruples  which  never  before  entered  into 
their  thoughts ;  we  rob  them  of  the  most  invaluable 
blessings  of  life,  of  that  heavenly  consolation  and  sup- 
port which  is  derived  from  religious  sentiments  and  vir- 
tuous habits  ;  of  that  trust  and  confidence  in  the  Su- 
preme Disposer  of  all  things,  which  gives  ease  and 
comfort  to  the  afflicted  soul ;  of  that  unspeakable  satisr 
faction  which  results  from  a  conscientious  discharge  of 


LECTURE  XVT.  245 

our  duty  ;  and  of  that  peace  of  God  which  passeth  all 
understanding.  But  what  is  still  worse,  we  not  only 
deprive  them  of  the  truest  comforts  of  the  present  life, 
but  we  cut  off  all  their  hopes  of  happiness  in  the  next ; 
we  take  from  them  the  only  sure  ground  of  pardon  and 
acceptance,  the  death  and  merits  of  a  crucified  Re- 
deemer :  we  bar  up  against  them  the  gates  of  heaven, 
into  which  but  for  us  they  might  have  entered,  and 
perhaps  consign  them  over  to  everlasting  perdition.  Is 
not  this  beyond  comparison,  the  greatest  injury  that  one 
human  creature  can  inflict  upon  another  ?  And  does  it 
not  justly  merit  that  severe  sentence  which  our  Lord 
has  pronounced  against  it  ?  Let  then  every  one  keep 
at  the  utmost  distance  from  this  most  atrocious  crime. 
Let  every  man  who  commits  his  thoughts  to  the  pub- 
lic, take  especial  care  that  nothing  drop  even  inciden- 
tally from  his  pen  that  can  offend  those  whom  our  Sav- 
iour calls  little  children  that  believe  in  him ;  that  can 
either  stagger  their  faith  or  corrupt  their  hearts.  Let. 
every  father  of  a  fam.ily  be  equally  careful  that  nothing 
escape  his  lips  in  the  unguarded  hour  of  familiar  con- 
verse, that  can  be  dangerous  to  the  religious  principles 
of  his  children,  his  friends,  or  his  servants  ;  nothing 
that  tends  to  lessen  their  reverence  for  the  sacred  writ- 
ings, their  respect  for  the  doctrines,  the  precepts,  or 
the  sacred  ordinances  of  religion,  or  raise  any  doubts 
or  scruples  in  their  minds  respecting  the  truth  or  di- 
vine authority  of  the  Christian  revelation.  I  mention 
these  things,  because  even  the  friends  of  religion  are 
sometimes  apt  through  mere  inadvertence  or  thought- 
lessness to  indulge  themselves  in  pleasantries  even  up- 
on serious  subjects,  which  though  meant  at  the  time 
merely  to  entertain  their  hearers,  or  to  display  their 
wit,  yet  often  produce  a  very,  different  effect,  and  sink 
much  deeper  into  the  minds  of  those  that  are  pres"ient 
(especially  of  young  people)  than  they  are  in  the  least 
aware  of.  More  mischief  may  sometimes  be  done  by 
incidental  levities  of  this  kind,  than  by  grave  discourses 
or  elaborate  writings  against  religion. 


246  LECTURE  XVI. 

I  have  dwelt  the  longer  on  this  interesting  topic,  be- 
cause few  people  are  aware  of  the  enormity  of  the  sin 
here  reproved  by  our  Lord,  of  the  irreparable  injury  it 
may  do  to  others,  and  of  the  danger  to  which  it  ex- 
poses themselves.  But  when  they  reflect,  that  by  the 
commission  of  this  crime  they  endanger  the  present 
peace  and  the  future  salvation  of  their  fellow- creatures, 
and  expose  themselves  to  the  woes  which  our  Lord 
has  in  the  passage  before  us  denounced  against  those 
from  whom  these  offences  come,  they  will  probably  feel 
it  their  duty  to  be  more  guarded  in  this  instance  than 
men  generally  are  ;  and  will  take  heed  to  their  ways 
that  they  offend  not  either  with  their  pen  or  with  their 
tongue. 

I  now  go  on  with  the  remaining  part  of  our  Lord's 
admonition  to  his  disciples. 

After  having  said  in  the  7th  verse,  "  Woe  unto  the 
world  because  of  offences  ;  for  it  must  needs  be  that 
offences  come,  but  woe  to  that  man  by  whom  the  of- 
fence Cometh  ;"  he  then  adds,  wherefore  if  thy  hand  or 
thy  foot  offend  thee,  cut  them  off  and  cast  them  from 
thee  ;  it  is  better  for  thee  to  enter  into  life  halt  or  maim- 
ed, rather  than  having  two  hands  or  two  feet  to  be  cast 
into  everlasting  fire  ;  and  if  thine  eye  offend  thee,  pluck 
it  out  and  cast  it  from  thee  ;  it  is  better  for  thee  to  en- 
ter into  life  with  one,  rather  than  having  two  eyes  to 
be  cast  into  hell  fire." 

Our  Saviour  here  applies  to  the  particular  sin  which 
he  was  then  condemning,  the  very  same  words  which 
he  had  used  before  in  his  sermon  on  the  Mount  with 
reference  to  the  crime  of  adultery  ;  and  the  meaning  is 
this  : 

The  heinous  sin,  against  which  I  have  been  here 
cautioning  you,  that  of  ofibnding  your  Christian  breth- 
ren, of  causing  them  by  your  misconduct  to  renounce 
their  faith  in  me  or  to  desert  the  paths  of  virtue,  has 
its  origin  in  your  depraved  appetites  and  passions  ;  as 
in  the  present  instance  it  is  your  ambition,  your  eager- 
ness after  worldly  honors  and  distinctions,  which  it  is 
to  be  feared  will  give  offence  and  scandal  to  those  that 


LECTURE  XVI.  247 

observe  it,  and  may  impress  them  with  an  unfavoura- 
ble idea  of  that  religion  which  seems  to  inspire  such 
sentiments.  You  must  therefore  go  at  once  to  the 
root  of  the  evil,  you  must  extirpate  those  corrupt  pas- 
sions and  propensities  that  have  taken  possession  of 
your  hearts  J  though  it  may  be  as  difficult  for  you  to 
part  with  them  as  it  would  be  to  pluck  out  an  eye,  or 
tear  off  a  limb  from  the  body.  For  it  is  better  that  you 
should  renounce  what  is  most  dear  to  you  in  this  life, 
than  that  you  should  suffer  those  dreadful  punishments 
in  the  next,  which  I  have  told  you  will  assuredly  be 
inflicted  on  all  impenitent  offenders,  and  more  particu- 
larly on  those  who  offend  in  the  way  here  specified. 

He  then  returns  to  the  main  subject  of  his  exhorta- 
tion :  "  take  heed  that  ye  despise  not  one  of  these  little 
ones  ;  for  I  say  unto  you,  that  in  heaven  their  angels  do 
always  behold  the  face  of  my  Father  which  is  in  hea- 
ven^" That  is,  I  again  repeat  to  you,  take  heed  that 
ye  treat  not  with  scorn  and  contempt  such  little  chil- 
dren as  you  now  see  before  you,  or  those  believers  in 
me  who  resemble  these  children  in  docility,  meekness, 
humility,  and  indifference  to  all  that  the  world  calls 
great  and  honourable.  Take  care  that  you  do  not 
consider  their  welfare,  their  salvation,  as  below  your 
notice  and  regard,  and  wantonly  endanger  both  by  giv- 
ing way  to  your  own  irregular  desires ;  for  I  say  unto  you, 
that  however  contemptibly  you  may  think  of  them,  your 
heavenly  Father  regards  them  with  a  more  favourable 
eye.  He  even  condescends  to  take  them  under  his 
protection,  he  sends  his  most  favoured  angels,  those 
ministers  of  his  that  do  his  pleasure,  and  stand  always 
in  his  presence  ready  to  execute  his  commands,  even 
these  he  deputes  to  guard  and  watch  over  these  little 
children  and  those  humble  Christians,  who  are  like 
them  in  purity  and  innocence  of  mind. 

From  this  passage  some  have  inferred,  that  every 
child,  and  every  faithful  servant  of  Christ,  has  an  angel 
constantly  attached  to  his  person,  to  superintend,  di- 
rect and  protect  him  ;  and  this  is  the  opinion  of  the 
learned  Grotius  himself;  whilst  others  only  suppose 


24S  LECTURE  XVI. 

that  those  celestial  spirits,  who  (as  we  are  told  of  Ga- 
briel) stand  before  God,  are  occasionally  sent  to  assist 
the  pious  Christian  in  imminent  danger,  in  severe  tri- 
als, or  great  emergencies.  And  hence  perhaps  the  fa- 
vorite and  popular  doctrine  Oi  guardian  angels  ;  a  doc- 
trine which  has  prevailed  more  or  less  in  every  age  of 
the  church,  which  is  without  question  most  soothing 
and  consolatory  to  human  nature,  and  is  certainly  coun- 
tenanced by  this  and  several  other  passages  of  holy 
W'-rit,  as  well  as  by  the  authority  of  Oiigen,  Tertulhan, 
and  other  ancient  fathers  and  commentators.  In  the 
Psalms  it  is  said,  "  The  angel  of  the  Lord  tarrieth 
round  about  them  that  fear  him,  and  delivereth  them,"* 
And  in  the  Epistle  to  the  Kebrewsj  we  are  told,  that 
the  angels  are  all  ministering  spirits,  sent  forth  to  min- 
ister for  them  who  shall  be  heirs  of  salvation."  No 
one  therefore  that  cherishes  this  notion  can  be  charged 
with  weakness  or  superstition  ;  and  if  it  should  be  at 
last  an  error,  it  is  as  Cicero  says  of  the  immonality  of 
the  soul,  so  delightful  an  error,  that  we  cannot  easily 
suffer  it  to  be  wrested  from  us.|  But  whatever  may 
be  the  decision  of  learned  men  on  this  point,  there  is 
one  thing  most  clearly  proved  by  the  text  now  before 
us,  and  confirmed  by  a  multitude  of  others,  and  that  is, 
the  doctrine  not  only  of  a  general  but  of  a  particular 
providence,  which  in  one  way  or  other,  whether  by 
ministering  angels,  or  by  the  all-comprehending  and 
omnipresent  eye  of  God  himself,  watches  over  those 
true  disciples  of  Christ,  who,  in  their  tempers,  dispo- 
sitions, and  manners,  approach  nearest  to  the  humili- 
ty, the  meekness,  the  innocence,  and  the  simplicity  of  a 
child. 

This  doctrine  is  indeed  so  distinctly  and  explicitly 
asserted  in  various  parts  of  scripture,  that  it  stands  in  no 
need  of  any  confirmation  from  this  particular  passage  ; 

*  Psal.  xxkW.  7.  t  Chajj.  i.  14. 

I  The  exceilen'c  Bishop  Andrews  hps,  in  one  of  his  animated  prayers,  a 
passage  wiiich  piainl/  shews  that  he  believed  tliis  doctrine.  It  is  as  follows  ; 
"  That  the  ai\g-;l  r,f  peace,  the  liol/  guide  of  thy  children,  the  faithful  guard 
set  hj  thee  over  their  souls  and  bodies,  inay  er.camp  round  about  me,  aitd 
continually  si!T?;eet  to  my  mind  such  things  as  conduce  to  thy  glcry,  jrant 
O  gocd  Lord  ." 


LECTURE  XVL  f49 

but  every  additional  proof  of  so  material  a  support  un- 
der the  afflictions  and  calamities  of  life,  must  be  grate- 
ful to  every  heart  that  has  known  what  affliction  is. 

The  verse  that  comes  next  in  order  is  this  :  "  For 
the  Son  of  man  is  come  to  save  that  which  is  lost." 
The  connexion  of  this  verse  Avith  the  preceding  one  is 
somewhat  obscure,  but  seems  to  be  as  follows :  You 
may  think,  perhaps  that  man  is  too  mean,  too  insignifi- 
cant a  being,  to  be  worthy  of  the  ministration  and  guar- 
dianship of  celestial  spirits-  But  how  can  you  entertain, 
this  imagination,  when  you  know  that  for  this  creature 
man,  for  fallen  and  sinful  man,  did  the  Son  of  God  con- 
descend to  offer  himself  up  a  sacrifice  on  the  cross, 
and  came  to  save  that  which  was  lost  ?  Well  then  may 
the  angels  of  heaven  be  proud  to  guard  what  their  Lord 
and  Master  came  to  save.  Jesus  then  goes  on  to  exem- 
plify, by  a  familiar  similitude,  his  paternal  tenderness  to 
the  sons  of  men.  "  How  think  ye,  if  a  man  have  an  hun- 
dred sheep,  and  one  of  them  be  gone  astray,  doth  he  not 
leave  the  ninety  and  nine,  and  go  into  the  mountains, 
and  seeketh  that  which  is  gone  astray  ?  And  if  so  be 
that  he  find  it,  verily  I  say  unto  you,  he  rejoiceth  more 
of  that  sheep  than  of  the  ninety  and  nine  that  went  not 
astray.  Even  so  it  is  not  the  will  of  your  Father  that 
one  of  these  little  ones  should  perish."  We  are  not  to 
infer  from  this  similitude,  that  God  sets  more  value, 
and  looks  with  more  complacency  and  approbation  on 
one  repenting  sinner,  than  on  ninety  and  nine  righteous 
persons  who  have  uniformly  and  devoutly  served  him. 
This  can  never  be  imagined;  nor  would  it  correspond 
with  the  ilhistration.  The  shepherd  himself  does  not 
set  a  greater  value  upon  the  lost  sheep  than  he  does  up- 
on those  that  are  safe  ;  nor  would  he  give  up  them  to 
recover  that  which  has  strayed.  But  his  joy  for  the 
moment^  at  the  recovery  of  the  lost  sheep,  is  greater  than 
he  receives  from  all  the  rest,  because  he  has  regained 
that,  and  is  sure  of  all  the  others.  The  whole,  there- 
fore, that  Avas  meant  to  be  inculcated  by  this  parable  is, 
that  God's  parental  tenderness  extends  to  all,  even  to 
the  sinner  that  goes  astray,  and  that  he  rejoices  at  the 

32 


^Ct  LECTURE  XVr. 

conversion  and  recovery  of  the  meanest  individual,  an3 
of  the  most  grievous  offender.  This  is  the  very  con- 
clusion, and  the  only  one  which  our  Lord  himself  draws 
from  the  parable.  "  Even  so  it  is  not  the  will  of  your 
Father  which  is  in  heaven,  that  one  of  these  little  ones 
should  perishr" 

Such  then  being  the  mercy  of  the  Almighty  even  to 
his  sinful  creatures,  our  Lord  goes  on  to  intimate  to  hi* 
disciples,  that  they  ought  also  to  exercise  a  similar  leni- 
ty and  forbearance  towards  their  offending  brethren. — 
*'  If  thy  brother  shall  trespass  against  thee,  go  and  tell 
him  his  fault  between  thee  and  him  aloncr     If  he  shall 
hear  thee,  thou  hast  gained  thy  brother.     But  if  he  will 
not  hear  thee,  then  take  -wdth  thee  one  or  two  more,  that 
in  the  mouth  of  tw^o  or  three  witnesses  every  word  may 
be  established;  and  if  he  shall  neglect  to  hear  them,  tell 
it  unto  the  church ;  but  if  he  neglect  to  hear  the  church, 
let  him  be  unto  thee  as  a  heathen  man  and  a  publican." 
In  this  passage  there  are  evident  allusions  to  the  laws 
and  customs  of  the  Jews,  who,  for  the   conviction  of 
any  offender,  required  the  testimony  ofat  least  two  wit- 
nesses y*  and  in  the  case  of  notorious  and  obstinate  of- 
fenders, reproved  them  publickly  in  their  synagogues. 
But  the  obvious  meaning  in  regard  to  ourselves  is,  that 
even  against   those  who  have  ill-treated  and  injured 
us,  we  should  not  immediately  proceed  to  extreme  se- 
verity and  rigour ;   but  first  try  the  effects  of  private, 
and  gentle,  and  friendly  admonition ;  if  that  fail,   tlien 
call  in  two  or  three  persons  of  character  and  reputation 
to  add  weight  and  authority  to  our  remonstrances ;  and 
if  that  has  no  effect,  we  are  then  justified  in  bringing 
the  offender  before  the  proper  tribunal,  to  be  censured 
or  punished  as  he  deserves,  avoiding  all  communication 
with  him    in  future,   except  what   common   humanity 
may  require  even  towards  an  enemy.     These  direc- 
tions are  evidently   the   dictates    of  that  moderation, 
mildness,  and  benevolence,  which  characterize  all  our 
Saviour's  precepts,  and  more  particularly  distinguish! 
tjiis.  chapter. 

*  Deut.  xix.  15^ 


LECTURE  XVI.  251 

.  ■'^  Verily  I  say  unto  you,"  continues  our  Saviour, 
•"  whatsoever  ye  shall  bind  on  earth  shall  be  bound  in 
heaven,  and  whatsoever  ye  shall  loose  on  earth  shall  be 
loosed  in  heaven.  Again  I  say  unto  you,  that  if  two 
of  you  shall  agree  on  earth  as  touching  any  thing  that 
they  shall  ask,  it  shall  be  done  for  them  of  my  Father 
which  is  in  heaven;  for  where  two  or  three  are  gath- 
ered together  in  my  name,  there  am  I  in  the  midst  of 
them." 

There  is  some  difficulty  and  some  difference  of  opi- 
nion with  respect  to  the  precise  meaning  of  these  ver- 
ses ;  but  they  evidently  have  a  reference  to  the  case  of 
the  offender  stated  in  the  preceding  verses ;  they  are 
addressed  exclusively  to  the  apostles ;  and  the  most  na- 
tural interpretation  of  them  seems  to  be  as  follows: — 
Whatever  sentence  of  absolution  or  condemnation  you 
shall  in  your  apostolical  capacity  pronounce  on  any  of- 
fender, that  sentence  shall  be  confirmed  in  heaven  :  and 
whatever  even  two  of  you  shall  ask  in  prayer  for  direc- 
tion and  assistance  from  above,  in  forming  your  judi- 
cial determination,  it  shall  be  granted  you ;  for  where 
only  two  or  three  of  you  are  gathered  together  in  my 
name,  and  are  acting  under  my  authority  and  for  my 
glory  in  any  case  of  great  importance,  there  am  I  in 
the  midst  of  you  by  my  holy  spirit,  to  guide,  direct, 
and  sanction  your  proceedings. 

We  now  come  to  one  of  the  most  interesting  and 
most  affecting  parables  that  is  to  be  found  either  in 
scripture,  or  in  any  of  the  most  admired  writings  of 
antiquity.  In  consequence  of  w  hat  our  Lord  had  said 
in  the  course  of  his  instructions  on  the  subject  o{  inju- 
ries, Peter  came  to  him,  and  said,  "  Lord,  how  oft  shall 
my  brother  sin  against  me  and  I  forgive  him,  till  seven 
times  ?"  an  allowance  which  he  probably  thought  abun- 
dantly liberal.  Jesus  saith  unto  him,  "  I  say  not  unto 
thee  until  seven  times,  but  until  seventy  times  seven ;" 
that  is,  this  duty  of  forgiving  injuries  has  no  limits. 
However  frequently  you  are  injured,  if  real  penitence 
and  contrition  follow  the  offence,  a  Christian  is  always 
bound  to  forgive.     To  illustrate  and  confirm  this  im- 


252  lECTURE  XVI. 

portant  duty,  our  Lord  subjoins  the  following  parable. 
"  Therefore  is  the  kingdom  of  heaven  hkened  unto  a 
king,  which  w^ould  take  account  of  his  servants  ;  and 
when  he  had  began  to  reckon,  one  was  brought  to  him 
which  owed  ten  thousand  talents,  (that  is  nearly  two 
millions,  some  think  more  than  two  millions  of  our 
money. )  But  for  as  much  as  he  had  not  to  pay,  his 
Lord  commanded  him  to  be  sold,  and  his  wife  and 
children,  and  all  that  he  had,  and  payment  to  be  made." 
This  seems  a  most  severe  penalty  for  insolvency ;  and 
yet  it  was  a  frequent  practice  among  the  Jews,*  as  we 
learn  both  from  various  passages  of  the  Old  Testament 
and  from  Josephus  :  and  we  are  told  by  several  intelli- 
gent travellers,  that  insolvency  is  one  of  the  causes  of 
slavery  in  Africa  at  this  very  hour.  So  perfectly  con- 
formable to  fact  and  to  the  truth  of  history  i,s  every  cir- 
cumstance that  occurs  in  the  sacred  writings.  "  The 
servant  therefore  fell  down  and  worshipped  him,"  pros- 
trated himself  at  his  master's  feet,  and  in  the  most  mov- 
ing terms  besought  him  saying,  "  Have  patience  with 
me,  and  I  will  pay  thee  all."  Then  the  Lord  of  that 
servant  was  moved  with  compassion,  and  loosed  him, 
and  forgave  him  the  debt.  But  the  same  servant  went 
out,  and  found  one  of  his  fellow  servants  which  owed 
him  an  hundred  pence,  (a  very  trifling  sum  ;)  and  he 
laid  hands  on  him,  and  took  him  by  the  throat,  saying, 
*'  Pay  me  what  thou  owest."  He  assailed  him  with 
far  greater  violence  and  brutality  than  his  lord  had  used 
towards  himself  for  a  debt  of  ten  thousand  talents. 
**  And  his  fellow  servant  fell  down  at  his  feet,  and  be- 
sought him,  saying  "  Have  patience  with  me,  and  I 
will  pay  thee  all ;"  the  ver}^  same  supplicating  attitude, 
the  very  same  affecting  words  that  he  had  himself  made 
use  of  towards  his  lord  ;  "  and  he  would  not  but  went 
and  cast  him  into  prison  till  he  should  pay  the  debt. 
So  when  his  fellow  servants  saw  what  was  done,  they 
were  very  sorry;"  sorry  for  the  sufierings  of  the  un- 
happy debtor ;  sorry  for  the  disgrace  brought  on  hu- 
laan  nature  by  the  unfeeling  creditor  ;  "  and  they  came 

*  Exod.  xxii.  3.    Lev.  xxr.  47, 


LECTURE  XVI.  25S 

and  told  unto  their  lord  all  that  was  done.  Then  his 
lord,  after  that  he  had  called  him,  said  unto  him,  O 
thou  wicked  servant,  I  forgave  thee  all  that  debt  be- 
cause thou  desiredst  me  ;  shouldest  not  thou  also  have 
had  compassion  on  thy  fellow  servant,  even  as  I  had 
pity  on  thee  ?  And  his  lord  was  wroth,  and  delivered 
him  to  the  tormentors  till  he  should  pay  all  that  was  due 
to  him.  So  likewise  shall  my  heavenly  Father  do  also 
unto  you,  if  ye  from  your  hearts  forgive  not  every  one 
his  brother  their  trespasses." 

Such  is  the  parable  of  the  unforgiving  servant,  which 
I  am  sure  has  not  only  been  heard  but  felihj  every  one 
here  present.  It  requires  no  comment  or  explanation  ; 
the  bare  repetition  of  it  is  sufficient :  indeed  it  cannot 
be  expressed  in  any  other  words  than  its  own,  without 
impairing  its  beauty  and  its  strength.  Notwithstanding 
the  frequency  of  its  recurrence  in  the  course  of  our 
church  service,  there  is  no  one,  I  believe,  that  ever 
hears  it  without  emotion  and  delight.  Amidst  so  much 
excellence  as  wc  meet  with  in  the  Gospel,  it  is  not  easy 
to  say  what  is  most  excellent  -,  but  if  I  was  to  select 
any  one  parable  of  our  Lord's  as  more  interesting,  more 
affecting,  coming  more  home  to  the  feelings,  and  press- 
ing closer  on  the  hearts  of  men  than  any  other  of  the 
rest,  I  think  it  would  be  this.  Certain  it  is,  that  in  all 
the  characters  of  excellence,  in  perspicuity,  in  brevity, 
in  simplicity,  in  pathos,  in  force,  it  has  no  equal  in  any 
human  composition  whatever.  On  its  beauties  there- 
fore, I  shall  not  enlarge,  but  on  its  uses  and  its  applica- 
tion to  ourselves,  I  must  say  a  few  words. 

And  in  the  first  place  I  would  observe,  that  the  ob- 
ject of  this  parable  is  not  only  to  enforce  the  duty  of 
cultivating  a  placable  disposition,  but  a  disposition  co?i- 
stantly  placable,  always  ready  to  forgive  the  offences  of 
our  brother,  however  frequently  he  may  repeat  those  of- 
fences. For  it  was  immediately  after  our  Lord ,  had 
told  Peter  that  he  was  to  forgive  his  brother  not  merely 
seven  times,  but  seventy  times  seven,  that  he  added  this 
parable  to  confirm  that  very  doctrine  ;  therefore,  says 
he,  is  the  kingdom  of  heaven  like  unto  a  certain  king, 


25i  LECTURE  XVL 

&e.  But  then  it  is  only  upon  this  condition,  that  the 
offender  is  sincerely  penitent,  and  entreats  forgiveness. 
This  is  evident  from  the  parrallel  passage  in  St,  Luke, 
which  expresses  this  condition  :  "If  thy  brother  tres- 
pass against  thee  seven  times  in  a  day,  and  seven  times 
in  a  day  turn  again  to  thee,  saying,  I  repent ;  thou  shalt 
forgive  him."*  Yet  even  this  will  to  many  people  ap- 
pear a  hard  saying,  and  will  not  very  w^ell  agree  with 
those  high  spirited  passions,  and  that  keen  sense  of  in- 
juries, which  too  generally  prevail,  and  which  instead 
of  forgiving  repeated  offences,  Avill  listen  to  no  entrea- 
ties, no  expressions  of  contrition,  even  for  a  siiigle  one. 
But  are  you  then  eontent  that  your  heavenly  Father 
should  deal  out  the  same  measure  to  you  that  you  mete 
to  your  brother  ?  Are  you  content  that  one  single  of- 
fence should  exclude  you  forever  from  the  arms  of  his 
mercy  ?  Are  you  not  every  day  heaping  up  sin  upon 
sin  ;  do  not  you  stand  as  much  in  need  of  daily  for- 
giveness as  you  do  of  your  daily  bread  ;  and  do  you 
think  it  an  excess  of  indulgence,  an  overstrained  de- 
gree of  tenderness  and  compassion,  that  your  Maker 
should  pardon  you  seven  times  a  day,  or  even  seventy 
times  seven  ? 

2.  In  the  next  place  I  would  remark,  that  this  para- 
ble is  a  practical  comment  on  that  petition  in  the  Lord's 
Prayer,  "  forgive  us  our  trespasses  as  we  forgive  them 
that  trespass  against  us  ;"  and  it  shews  what  infinite 
stress  our  divine  Master  lays  on  this  duty  of  forgive- 
ness, by  the  care  he  takes  to  enfore  it  in  so  many  dif- 
ferent ways,  by  this  parable,  by  making  it  a  part  of  our 
daily  prayers,  and  by  his  repeated  declarations  that  we 
must  expect  no  mercy  from  our  maker  "  unless  we. 
from  our  hearts  forgive  every  one  his  brother  their  tres- 
passes, "f  To  the  same  purpose  are  those  irresistible 
words  of  St.  Paul :  "  Be  ye  therefore  kind  one  to  an- 
other, tender-hearted,  forgiving  one  another,  even  as 
God  for  Christ's  sake  hath  forgiven  you. "J  Let  th© 
hard-hearted  unrelenting  man  of  the  world,  or  the  ob- 
durate unforgiving  parent,  advert  to  these  repeated  .ac^ 

-*  Lulie  xvii.  4.  t  Malth.  xviii.  35.  %  EpU,  iy.  82. 


LECTURE  XVI.  isa 

monitions,  and  then  let  him,  if  he  can,  indignantly  spurn 
from  him  the  repenting  offender  entreating  pardon  at 
his  feet  in  those  heart-piercing  words,  "  Have  patience 
with  me,  and  I  will  pay  thee  all." 

And  yet  it  is  dreadful  to  state,  as  I  must  do  in  the 
iast  place,  what  very  little  regard  is  paid  to  this  precept 
by  a  large  part  of  mankind. 

"  No  man,  I  believe,  ever  heard  or  read  the  parable  be- 
fore us  without  feeling  his  indignation  rise  against  the 
ungrateful  and  vmfeeling  servant,  who,  after  having  a 
debt  of  ten  thousand  talents  remitted  to  him  by  his  in- 
dulgent Lord,  threw  his  fellow  servant  into  prison  for 
a  debt  of  an  hundred  pence.  And  yet  how  frequently 
are  we  ourselves  guilty  of  the  very  same  offence  ? 

Who  is  there  among  us  that  has  not  had  ten  thousand 
talents  forgiven  him  by  his  heavenly  father  ?  Take  to- 
gether all  the  offences  of  his  life,  all  his  sins  and  follies 
from  the  first  hour  of  his  maturity  to  the  present  time,, 
and  they  may  well  be  compared  to  this  immense  sum  ^ 
which  immense  sum,  if  he  has  been  a  sincere  penitent^ 
has  been  all  forgiven  through  the  merits  of  his  Re- 
jdeemer.  Yet  when  his  fellow- christian  owes  him  an 
hundred  pence,  when  he  commits  the  slightest  offence 
against  him,  he  too  often  refuses  him  forgiveness,  tho* 
he  fall  at  his  feet  to  implore  it. 

In  fact  do  we  not  every  day  see  men  resenting  not 
only  real  injuries,  but  slight  and  even  imaginary  offen- 
ces, with  extreme  vehemence  and  passion,  and  some- 
times punishing  the  offender  with  nothing  less  than 
death  ?  Do  we  not  even  see  families  rent  asunder,  and 
all  domestic  tranquility  and  comfort  destroyed  frequent- 
ly by  the  most  trivial  causes,  sometimes  on  one  side, 
and  sometimes  on  both,  refusing  to  listen  to  any  reason- 
^'kble  overtures  of  peace,  haughtily  rejecting  all  offers  of 
reconciliation,  insisting  on  the  highest  possible  satis- 
faction and  submission,  and  carrying  these  sentiments 
of  implacable  rancour-  with  them  to  the  grave  ?  And 
yet  these  people  call  themselves  Cliristians,  and  expect 
tU  be  themselves  forgiven  at  the  throne  of  mercy  I 


^56  LECTURE  XVlt. 

Let  then  every  man  of  this  description  remember  and 
most  seriously  reflect  on  this  parable  ;  let  him  remem- 
ber that  the  unforgiving  servant  was  delivered  over  Uy 
the  tormentors  till  he  should  pay  the  uttermost  farthing. 
Let  him  recollect  that  all  the  world  approves  this  sen- 
tence ;  that  he  himself  cannot  but  approve  it;  that  he 
cannot  but  feel  himself  to  be  precisely  in  the  situation  of 
that  very  servant,  and  that  of  course  he  must  at  the  last 
tremendous  day  expect  that  bitter  and  unanswerable  re- 
proach from  his  offended  Judge  :  "  O  thou  wicked 
servant !  I  forgave  thee  all  that  debt  because  thou  de- 
siredst  me ;  shouldest  not  thou  also  have  had  compas- 
sion on  thy  fellow  servant  even  as  I  had  pity  on  thee  ?"" 


LECTURE  XVIL 


MATTHEW  xix. 


THE  passage  of  Scripture  \'Miich  I  propose  to  ex- 
plain in  the  present  Lecture,  is  apart  of  the  19th  chap- 
ter of  St.  Matthew,  beginning  at  the  16th  verse. 

"  Behold,"  says  the  evangelist,  "  one  came  and  said 
unto  him  (meaning  Jesus)  Good  Master,  what  good 
thing  shall  I  do  that  I  may  have  eternal  life  ?  And  he 
said  unto  him,  Why  callest  thou  me  good  ?  there  is 
none  good  but  one,  that  is  God  :  but  if  thou  wilt  enter 
into  life,  keep  the  commandments.  He  saith  unto  him, 
Which  ?  Jesus  said.  Thou  shalt  do  no  murder,  thou 
shalt  not  commit  adultery,  thou  shalt  not  steal,  thou 
shalt  not  bear  false  witness.  Honour  thy  father  and 
thy  mother  :  and,  thou  shall  love  thy  neighbour  as  thy- 
self. The  young  man  saith  unto  him,  Ail  these  things 
have  I  kept  from  my  youth  up,  what  lack  I  yet  ?  Jesus 
said  unto  him,  If  thou  wilt  be  perfect,  go  and  sell  that 
thou  hast,  and  give  to  the  poor,  and  thou  shalt  have 
treasure  in  heaven :  and  come  and  follow  me.     But 


LECTURE  XVII.  257 

when  the  young  man  heard  that  saying,  he  went  away 
sorrowful :  for  he  had  great  possessions." 

The  conversation  here  related  between  the  young 
ruler  (for  so  he  is  called  by  St.  Luke)  and  our  blessed 
Lord,  cannot  but  be  extremely  interesting  to  every  sin- 
cere Christian,  who  is  anxious  about  his  own  salvation. 
A  young  man  of  high  rank,  and  of  large  possessions, 
came  with  great  haste  and  eagerness ;  came  running, 
as  St.  Mark  expresses  it,  to  Jesus  ;  and  throwing  him- 
self at  his  feet,  proposed  to  him  this  most  important 
question:  "  Good  Master,  what  good  thing  shall  I  do, 
that  I  may  have  eternal  life?"  This  was  not  a  question 
of  mere  curiosity,  or  an  insidious  one,  as  the  questions 
put  to  our  Lord  (especially  by  the  rulers)  frequently 
were,  but  appears  to  have  been  dictated  by  a  sincere 
and  anxious  wish  to  be  instructed  in  the  way  to  that 
everlasting  life,  which  he  found  Jesus  held  out  to  his 
disciples.  His  conduct  had  been  conformable  to  the 
precepts  of  that  religion  in  which  he  was  born  and  edu- 
cated, the  religion  of  Moses  ;  for  when  our  Lord  point- 
ed out  to  him  the  commandments  he  was  to  keep,  his 
answer  was,  "all  these  things  liave  I  kept  from  my 
youth  up;"  and  his  disposition  also,  we  must  conclude, 
to  have  been  an  amiable  one  ;  for  we  are  told  that  Jesus 
lo'ued  Iihn,  beheld  him  with  a  certain  degree  of  regard 
and  affection.  In  this  state  of  mind  then  he  came  to  Je- 
sus, and  asked  the  question  already  stated;  "Good 
Master,  what  g^ood  thins;  shall  I  do  that  I  mav  have  eter- 
nal  life?" 

Our  Lord's  answer  was,  "  If  thou  wilt  enter  into  life, 
keep  the  commandments.  The  young  man  saith  unto 
him,  Which  ?  Jesus  said,  Thou  shait  do  no  murder, 
thou  shak  not  commit  adultery,  thou  shalt  not  steal, 
thou  shalt  not  bear  false  witness.  Honor  thy  fadier  and 
thy  mother  :  and,  thou  shalt  love  thy  neighbour  as  thy- 
self." In  this  enumeration,  it  is  observeabie  that  our 
Lord  does  not  recite  all  the  ten  commandments,  but  on- 
ly five  oat  of  tl^ose  that  compose  what  is  called  the  se- 
cond table.  Now  we  cannot  imagine  that  Jesus  meant 
to  say  that  the  observation  of  a  Jlw  of  God's  com- 

33 


25S  LECTURE  XVII. 

mands  would  put  the  young  man  in  possession  of  eter-- 
nal  life.  His  intention  unquestionably  was,  by  a  very 
common  figure  of  speech,  to  make  a  part  stand  for  the 
whole  ;  and  instead  of  enumerating  all  the  command- 
ments, to  specify  only  a  few,  which  were  to  represent 
the  rest..  Thou  shalt  do  no  murder,  thou  shalt  not 
commit  adultery^  and  so  of  all  the  other  command- 
ments, to  which  my  reasoning  equally  applies."  Nor 
does  he  only  include  in  his  injunction  the  ten  com- 
mandments, but  all  the  moral  commandments  of  God 
contained  in  the  law  of  Moses ;  for  he  mentions  one 
which  is  not  to  be  found  in  the  ten  commandments  t 
"  Thou  shalt  love  thy  neighbour  as  thyself."  This 
therefore  points  out  to  the  young  man  his  obligations 
to  observe  all  the  other  moral  precepts  of  the  law. — ^ 
"  The  young  man  saith  unto  him,  all  these  things  have 
I  kept  from  my  youth  up;  what  lack  I  yet?"  The 
probability  is,  that  he  flattered  himself  he  lacked  noth- 
ing ;  that  his  obedience  to  the  moral  law  rendered  him 
perfect,  qualified  him  to  become  a  disciple  and  follower 
of  Christ  here,  and  gave  him.  a  claim  to  a  superior  de- 
gree of  felicity  hereafter..  It  was  to  repress  these  ima- 
ginations, which  Jesus  saw  rising  in  his  mind,  that  he 
gave  him  the  following  answer;  an  answer  which  struck 
tiie  young  man  with  astonishment  and  grief,  and  which 
some  have  represented  as  more  harsh  and  severe  than 
bis  conduct  merited.  "  If  thou  wilt  be  perfect,  go  and 
sell  that  thou  hast,  and  give  to  the  poor,  and  thou  shalt 
have  treasure  in  heaven,,  and  come  and  follow  me."  In 
the  parallel  place  of  St.  Mark,  it  is,  "  Come  and  take  up 
the  cross  and  follow  me,"  The  meaning  is,  although 
God  is  pleased,  to  accept  graciously  your  obedience  to 
the  moral  law,  yet  you  must  not  flatter  yourself  that  your 
obedience  is  perfect;  and  that  this  perfect  obedience 
giv^s  you  a  right  or  claim  to  eternal  life  ;  much  less  to 
a  superior  degree  Oi' reward  in  heaven  ;  far  from  it.  To 
convince  you  how  far  you  fall  short  oi perfection,  I  will 
put  your  obedience  to  the  test,  in  a  trying  instance,  and 
you  shall  then  judge  whether  you  are  so  perfect  as  you 
suppose  yourself.     You  say  that  you  have  from  your 


i:£cTUkE  xvn.  ^m 

youth  kept  the  moral  laws  delivered  to  you  by  Moses. 
Now  one  of  those  laws  is  this,  "  Thou  shalt  love  th6 
Lord  thy  God  with  all  thy  heart,  with  all  thy  soul,  and 
with  all  thy  might."  If  therefore  you  pretend  to  per- 
fection, you  must  observe  this  law  as  well  as  all  the  rest, 
and  consequently  you  must  prefer  his  favour  to  every 
thing  else  ;  you  must  be  ready  to  sacriiice  to  his  com- 
mands every  thing  that  is  most  valuable  to  you  in  this 
world.  I  now  therefore  as  a  teacher  sent  from  God, 
require  you  to  sell  all  you  have,  and  give  to  the  poor, 
and  follow  me,  and  you  shall  then  have  treasure  in  hea- 
ven. The  young  man  made  no  reply.  He  could  not.  * 
He  saw  all  his  pretensions  to  perfection,  his  hopes  of  an 
extraordinary  reward,  vanish  at  once.  He  was  not  dis- 
posed to  purchase  even  treasures  in  heaven  at  the  price 
of  all  he  possessed  on  earth.  He  therefore  went  away 
silent  and  sorrowful,  for  he  had  great  possessions. 

There  is  a  question  w^hich  I  suppose  naturally  arises 
in  every  man's  mind,  on  reading  this  conversation  be- 
tween the  young  ruler  and  Jesus.  Does  the  injunc- 
tion here  given  to  the  young  man  by  Jesus  relate  to  all 
Christians  in  general,  and  are  we  all  of  us,  without  ex- 
ception, bound  to  sell  all  that  we  have  and  give  to  the 
poor,  as  a  necessary  condition  of  obtaining  treasure  in 
heaven?  The  answer  is,  most  assuredly  not.  Our 
Lord's  command  refers  solely  to  the  individual  person 
to  whom  he  addressed  himself,  or  at  the  most  to  those 
who  at  that  time  became  disciples  of  Christ.  I  have 
already  shewn  that  our  Saviour's  object,  in  giving  this 
command  to  the  young  man,  was  probably  to lov.er  the 
high  opinion  he  seemed  to  entertain  of  his  perfect  obe- 
dience to  the  laws  of  Moses,  to  convince  him  that  he 
was  very  far  from  that  exalted  state  of  piety  and  virtue 
to  which  he  pretended,  and  that  if  he  was  rewarded 
with  eternal  life,  it  must  be  not  in  consequence  of  his 
own  righteousness,  but  of  the  mercy  of  God,  and  the 
merits  of  a  Redeemer,  as  yet  unknown  to  him. 

But  besides  this,  it  is  not  improbable  that  the  young 
ruler  was  ambitious  to  enlist  under  die  banners  of 
Christ,  and  to  become  one  of  his  disciples  and  follow- 


260  LECTURE  XVIL 

ers.  And  at  that  time  no  one  could  do  this  whose  time 
and  thoughts  were  engaged  in  worldly  concerns,  and  in 
the  care  and  management  and  attendant  luxuries  of  a 
large  fortune.  Nor  was  this  all ;  every  man  that  em^ 
barked  in  so  perilous  an  undertaking,  did  it  at  the  risque 
not  only  of  his  property,  but  even  of  life  itself,  from  the 
persecuting  spirit  of  the  Jev/ish  rulers.  When,  there- 
fore, our  Saviour  says  to  the  young  man,  if  thou  wilt 
be  perfect^  that  is,  if  thou  art  desirous  to  profess  the 
more  perfect  religion  of  the  Gospel,  and  to  become  one 
of  my  follow^ers,  go  and  sell  that  thou  hast,  and  give  to 
the  poor,  and  take  up  the  cross  and  follow  me  ;  he  only 
prepares  him  for  the  great  hardships  and  dangers  to 
which  ^=1!^^^  follower  of  Christ  was  then  exposed,  and 
the  necessity  there  w^as  for  him  to  sit  loose  to  every 
thing  most  valuable  in  the  present  life. 

This  command,  therefore,  does  not  in  its  primary 
meaning  relate  to  Christians  of  the  present  times  ;  nor 
indeed  to  Christians  at  all,  properly  speaking,  but  to 
those  who  were  at  that  time  desirous  of  becoming  so. 

But  though  in  a  strict  and  literal  sense  it  cannot  be 
applied  to  ourselves,  yet  in  its  principle  and  in  its  gen- 
eral import,  it  conveys  a  most  useful  and  most  impor- 
tant lesson  to  Christians  in  every  age  and  in  every  na^ 
tion  ;  it  is  an  admonition  to  them  not  to  pique  them- 
selves too  much  on  their  exact  obedience  to  all  the  di- 
vine commands,  not  to  assume  to  themselves  so  much 
perfection,  as  to  found  upon  a  right  and  a  claim  to  eter- 
nal life  ;  not  to  rely  solely  on  their  own  righteousness, 
but  on  the  merits  of  their  Redeemer,  for  acceptance 
and  salvation.  It  reminds  them  also,  that  they  ought 
always  to  be  prepared  to  yield  an  implicit  obedience  to 
the  commands  of  their  Maker  ;  and  that  if  their  duty 
to  him  should  at  any  time  require  it,  they  should  not 
hesitate  to  renounce  their  dearest  interests  and  most  fa- 
vourite pleasures  ;  to  part  with  fame,  with  fortune,  and 
even  life  itself;  and,  under  all  circumstances,  to  con- 
sider in  tiie  first  place  what  it  is  that  God  requires  at 
their  hands,  and  to  submit  to  it,  whatever  it  may  coHt 
them,  without  a  murmur. 


LECTURE  XVII.  261 

After  this  conversation  with  the  young  ruler,  follows 
the  observation  made  by  our  Lord  on  this  remarkable 
incident.  Then  said  Jesus  unto  his  disciples,  "  Verily 
I  say  unto  you,  that  a  rich  man  shall  hardly  enter  into 
the  kingdom  of  heaven.  And  again  I  say  unto  you,  it 
is  easier  for  a  camel  to  go  through  the  eye  of  a  needle, 
than  for  a  rich  man  to  enter  the  kingdom  of  God." 
When  his  disciples  heard  it  they  were  amazed,  saying, 
*'  who  then  can  be  saved  ?"  But  Jesus  belield  them,  and 
said  unto  them,  "  With  men  this  is  impossible,  but 
with  God  all  things  are  possible."  This  sentence  passed 
upon  the  rich  is  a  declaration,  which  if  understood  lit- 
erally, and  as  applying  to  all  Christians  of  the  present 
day  who  may  justly  be  called  rich,  would  be  truly  ter- 
rifying and  alarming  to  a  very  large  description  of  men, 
a  much  larger  than  may  at  first  perhaps  be  imagined. 
For  by  rich  men  must  be  understood,  not  only  those  of 
high  rank  and  large  possessions,  but  those  in  every 
rank  of  life,  who  have  any  superfluity  beyond  what  is 
necessary  for  the  decent  and  comfortable  support  of 
themselves  and  their  families.  These  are  all  to  be  con- 
sidered as  rich  in  a  greater  or  less  degree,  and  this  of 
course  must  comprehend  a  very  large  part  of  the  Chris- 
tian world.  Does  then  our  Lord  mean  to  say,  that  it  is 
scarce  possible  for  such  vast  numbers  of  Christians  to 
be  saved  ?  This  does  certainly  at  the  first  view  seem  to 
be  implied  in  that  very  strong  expression,  that  it  is  ea- 
sier for  a  camel  to  go  through  the  eye  of  a  needle,  than 
for  a  rich  man  to  enter  into  the  kingdom  of  heaven." 
But  it  may  fairly  be  presumed,  that  it  was  not  our  Lord's 
intention  to  pronounce  so  very  severe  and  discouraging 
a  sentence  as  this,  and  to  render  the  w^ay  to  heaven  al- 
most inaccessible  to  so  very  considerable  a  number  of 
his  disciples.  And  in  fact  on  a  careful  consideration  of 
this  passage,  of  the  limitation  and  abatements  necessary 
to  be  made  in  proverbial  expressions  and  oriental  idi- 
oms, and  of  the  explantions  given  of  it  in  other  parts  of 
Scripture,  and  even  by  our  Lord  himself,  it  will  appear 
that  there  is  nothing  in  it  which  ought  to  inspire  terror 


:^nd  dismay  into  the  heart  of  any  sincere  and  real  Chrls-^ 
tian,  be  his  situation  ever  so  exahed  or  aifluent. 

It  must  be  observed  then  in  the  first  place,  what  is 
Exceedingly  important  in  this  enquiry,  that  in  its   ori- 
ghial  application,  this  passage  does  not  seem  to  have 
attached  upon  those  who  were  then  actually  disciples  of 
Christ,  but  upon  those  only  who  were  desirous  of  becom- 
ing so  ;  for  consider  only  the  occasion  which  gave  rise 
to  this  reflection.     It  was  that  very  incident  on  which 
wc  have  just  been  commenting  ;  that  of  the  young  rich 
ruler  whom  our  Saviour  exhorted  to  sell  all  that  he  had 
and  take  up  his  cross  and  follow  him.     The  young  man 
not  relishing  these  conditions,  instead  of  following  Je- 
sus, went  away  sorrowful,  because  he  had  great  posses- 
isions.  He  therefore  never  was,  as  far  as  we  know,  a  disci- 
ple of  Christ;  and  it  was  upon  this  that  Jesus  immediate- 
ly declared,  that  "  a  rich  man  shall  I-iardly  enter  into  the 
kingdom  of  heaven;"  that  is,  shall  hardly  be  induced 
to  embrace  the  Christian  religion  ;  for  that  is  frequently 
the  signification  of  the  kingdom  of  hea^oen,  in  Scripture. 
What  then  our  Lord  affirmed  was  this,  that  it  was  ex- 
tremely -difficult  at  that  time,  at  the  first  preaching  of 
the  Gospel,  for  any  rich  man  to  become  a  convert  to 
Christianity.      And  this  we  may  easily  believe;  for 
■those  who  were  enjoying  all  the   comforts  and  elegan- 
cies, and  luxuries  of  life,  would  not  be  very  ready  to 
sacrifice  these,  and  submit  to  poverty,  hardships,  per- 
secutions, and  even  death  itself,  to  v/hich  the  first  con- 
verts to  Christianity  were  frequently  exposed.     They 
would  therefore  generally  follow  the  example  of  the  rich 
man  before  us  :  would  turn  their  backs  on  the  kins:- 
d.om  of  heaven,  and   go  away  to  the  world  and  its  en- 
joyments.    And  this  in  fact  we  know  to  have  been  the 
case.     For  it  was  of  the  lower  ranks  of  men  that  our 
Lord's  disciples  principally  consisted,  and  we  are  ex- 
pressly told  that  it  was  the  common  people  chiefly  that 
lieard  him  gladly  ;  and  even  after  his  death,  St.  Paul  as- 
serts that  not  many  mighty,  not  many  noble,  were  called. 
It  should  seem  then,  that  the  primary  objects  of  this 
declaration  were  those  rich  men  to  whom  the  Gospel 
was  then  offered,  and  of  whom  very  few  embraced  it. 


f^ECTURE  xvri.  ^i 

And  as  no  penal  law  ought  to  be  stretched  beyond  its 
strict  and  literal  sense,  I  do  not  conceive  that  we  are 
mithorised  to  apply  this  severe  sentence  to  those  opu- 
lent persons  who  now  profess  themselves  Christians, 
and  to  say  of  them  that  it  is  easier  for  a  camel  to  go- 
through  the  eye  of  a  needle,  tlian  for  a  rich  ma^  to  in- 
herit the  rewards  of  heaven.  Still  however,  as  the 
words  themselves  will  perhaps  bear  such  an  application,, 
it  is  not  improbable  that  our  Lord  might  have  an  eye^ 
to  rich  men  in  future  professing  Christianity,  as  well 
as  to  the  rich  men  of  those  days,  who  were  either  Jews 
or  Heathens,  But  if  it  does  relate  to  rich  Christians  at 
all,  I  have  no  difficulty  in  saying,  that  it  must  be  in  a 
very  qualified  and  mitigated  sense  of  the  words,  such  as- 
shall  not  bar  up  the  gates  of  heaven  against  any  true 
believers  in  Christ,  or  inspire  terror  and  despair,  where 
friendly  admonition  was  only  meant* 

The  first  thing  then  to  be  remarked  is,  that  although 
the  similitude  here  made  use  of,  that  of  a  camel  pass- 
ing through  the  eye  of  a  needle,  implies  absolute  im- 
possibility, ^xt  according  to  every  rule  of  interpreting 
oriental  proverbs  (for  such  this  is)  it  means  only,  in  its 
2iY^i\Q,2X\ox\^  great  difficulty.  And  in  this  sense  it  was 
actually  used  both  by  the  Jews  and  the  Arabians  ;  and 
is  plainly  so  interpreted  by  our  Lord,  when  he  says 
that  a  rich  man  shall  hardly  enter  into  the  kingdom  of 
heaven. 

But  even  in  this  sense  the  words  do  not  apply  to  all 
rich  men  without  distinction.  For  in  the  parallel  place 
of  St.  Mark,*  upon  the  disciples  expressing  their  as- 
tonishment Dt  our  Lord's  declaration,  he  immediately 
explains  himself  by  saying,  how  hard  is  it  for  thei» 
that  trust  in  richss  to  enter  into  the  kingdom  of  heaven? 
audit  is  after  this  explanation,,  that  the  proverbial  pas- 
sage follows,  "it  is  easier  for  a  camel  to  go  through 
the  eye  of  a  needle,  than  for  a  rich  man  to  enter  into  the 
kingdom  of  heaven." 

We  see  then  that  those  rich  men  opJy  are  meant,, 
who  trust  in  their  riches,  who  place  their  vvhole  depen- 
dence upon  them  ;  whose  views  and  hopes  are  centered 


264  LECTURE  XVlL 

in  them  and  them  only  ;  who  place  their  whole  happi^ 
ness,  not  in  relieving  the  distresses  of  the  poor,  and 
soothing  the  sorrows  of  the  afflicted  ;  not  in  acts  of 
worship  and  adoration,  and  thanksgiving  to  him  from 
whose  bounty  they  derive  every  blessing  they  enjoy; 
not  in  giving  him  their  hearts,  and  dedicating  their 
wealth  to  his  glory  and  his  service,  but  in  amassing  it 
without  end,  or  squandering  it  without  any  benefit  to 
mankind,  in  making  it  the  instrument  of  pleasure,  of 
luxury,  of  dissipation,  of  vice,  and  the  means  of  grati- 
fying every  irregular  appetite  and  passion  without  con- 
troul.  These  are  the  rich  men,  whose  salvation  is  rep- 
resented by  our  Saviour  to  be  almost  impossible  ;  and 
yet  even  with  respect  to  these  he  adds  ;  with  men  this 
is  impossible,  but  with  God  all  things  are  possible  ; — 
that  is,  although  if  we  look  to  human  means,  to  human 
strength  alone,  it  seems  utterly  impossible  that  such 
men  as  these  should  ever  repent  and  be  saved  ;  yet  to 
the  power  of  God,  to  the  overruling  influences  of  the 
Holy  Spirit  nothing  is  impossible.  His  grace  shed 
abroad  in  the  heart  may  touch  it  with  compunction  and 
remorse,  may  awaken  it  to  penitence,  may  heal  all  its 
corruptions,  may  illuminate,  may  purify,  may  sanctify 
it,  may  bring  the  most  worldly-minded  man  to  a  sense 
of  his  condition,  and  make  him  transfer  his  trust  from 
riches  to  the  living  God. 

It  is  then  to  those  that  trust  in  riches  that  this  denun- 
ciation of  our  Lord  peculiarly  applies  ;  but  even  to  all 
rich  men  in  getieral  il  holds  out  this  most  important  ad- 
monition, that  their  situation  is  at  the  best  a  situation 
of  difficulty  and  danger  ;  that  their  riches  furnish  them 
with  so  many  opportunities  of  indulging  every  wayward 
wish,  every  corrupt  propensity  of  their  hearts,  and 
spread  before  them  so  many  temptations,  so  many  in- 
citements, so  many  provocations  to  luxury,  intempe- 
rance, sensuality,  pride,  forgetfuiness  of  God,  and  con- 
tempt of  every  thing  serious  and  sacred,  that  it  is  some- 
times too  much  for  human  nature  to  bear;  that  they 
have  therefore  peculiar  need  to  take  heed  to  their  ways, 

*  Mark  x.  24. 


LECTURE  XVII.  265 

to  watch  incessantly  over  their  own  conduct,  to  keep 
their  hearts  with  all  diligence,  to  guard  the  issues  of 
life  and  death,  and  above  all,  to  implore  with  unceasing 
earnestness  and  fervor,  that  help  from  above,  those 
communications  of  divine  grace,  which  can  alone  ena- 
ble them,  and  which  will  effectually  enable  them  to 
overcome  the  world,  and  to  vanquish  all  the  powerful 
enemies  they  have  to  contend  with.  They  have  in 
short  their  way  plainly  marked  out  to  them  in  scrip- 
ture, and  the  clearest  directions  given  them  how  they 
are  to  conduct  themselves,  so  as  to  become  partakers 
of  ei}erlasUng  life.  "  Charge  them,  says  St.  Paul,  that 
are  rich  in  this  world,  that  they  be  not  high-minded, 
nor  trust  in  uncertain  riches,  but  in  the  living  God,  who 
giveth  us  richly  all  things  to  enjoy  ;  that  they  do  good, 
that  they  be  rich  in  good  works,  ready  to  distribute, 
willing  to  communicate,  laying  up  in  store  for  them- 
selves a  good  foundation  against  the  time  to  come,  that 
they  may  lay  hold  on  eternal  life."* 

This  striking  charge  to  the  rich  is  pregnant  with 
most  important  and  wholesome  counsel,  and  is  an  ad- 
mirable comment  on  that  very  passage  which  has  so 
long  engaged  our  attention.  It  seems  indeed  to  allude 
and  refer  to  it,  and  points  out  all  those  distinctions 
w^hich  tend  to  explain  away  its  seeming  harshness,  and 
ascertain  its  true  spirit  and  meaning. 

It  cautions  the  rich  men  of  the  world  not  to  trust  in 
uncertain  riches  :  the  very  expression  made  use  of  by 
our  Lord,  and  the  very  circumstance  which  renders  it 
so  hard  for  them  to  enter  into  the  kingdom  of  heaven. 
They  are  enjoined  to  place  their  trust  in  the  living 
God.  They  are  to  be  rich  in  a  far  brighter  treasure 
than  gold  and  silver,  in  faith  and  in  good  works  ;  and 
if  they  are,  they  will  "  lay  a  good  foundation  against 
the  time  to  come,  and  will  lay  hold  on  eternal  life." — 
This  entirely  does  away  all  the  terror,  all  the  dismay, 
which  our  Lord's  denunciation  might  tend  to  produce 
in  the  minds  of  the  wealthy  and  the  great  :  it  proves 
that  the  way  to  heaven  is  as  open  to  them^  as  to  all  oth- 

*  Tim.  vi.  17—19. 
34 


266  LECTURE  XVII. 

er  ranks  and  conditions  of  men,  and  it  points  out  to> 
them  the  very  means  by  which  they  may  arrive  there. 
These  means  are,  trust  in  the  living  God,  dedication  of 
themselves  to  his  service  and  his  glorj^,  zeal  in  every 
good  work,  and  more  particularly  the  appropriation  of  a 
large  part  of  that  very  wealth,  which  constitutes  their 
danger,  to  the  purposes  of  piety,  charity,  and  benefi- 
cence. These  are  the  steps  by  which  they  must,  thro* 
the  merits  of  their  Redeemer,  ascend  to  heaven.  Those 
riches  which  are  their  natural  enemies,  must  be  con- 
verted into  allies  and  friends.  They  must,  as  the  scrip- 
ture expresses  it,  make  to  themselves  "  friends  of  the 
mammon  of  unnghteousness;"*  they  must  be  rich  to- 
wards God;  they  must  turn  that  wealth,  v/bich  is  too 
often  the  cause  of  their  perdition,  into  an  instrument  of 
salvation,  into  an  instrument  by  which  they  may  lay 
hold,  as  the  apostle  expresses  it,  on  eternal  life. 

Before  I  quit  this  interesting  passage,  it  may  be  of 
use  to  observe,  that  while  it  furnishes  a  lesson  of  great 
caution,  vigilance,  and  circumspection  to  the  rich,  it  af- 
fords also  no  small  degree  of  consolation  to  the  poor. — 
If  they  are  less  bountifully  provided  than  the  rich,  with 
the  materials  of  happiness  for  the  present  life,  let  them 
however  be  thankful  to  Providence  that  they  have  fewer 
difficulties  to  contend  with,  fewer  temptations  to  com- 
bat, and  fewer  obstacles  to  surmount,  in  their  way  to 
the  life  which  is  to  come.  They  have  fortunately  no 
means  of  indulging  themselves  in  that  luxury  and  dis- 
sipation, those  extravagancies  and  excesses  which 
sometimes  disgrace  the  wealthy  and  the  great ;  and  they 
are  preserved  from  many  follies,  imprudences,  and  sins,. 
equally  injuriotis  to  present  comfort  and  future  happi- 
ness. If  they  arc  destitute  of  all  the  elegancies  and 
many  of  the  conveniences  and  accommodations  of  life,. 
they  are  also  exempt  from  those  cares  and  anxieties 
which  frequently  coirode  the  heart,  and  perhaps  more 
than  balance  the  enjoy nients  of  their  superiors.  The 
inferiority  oi'  their  coiicittion  secures  them  from  ail  the 
dangers  and  ail  the  torments  of  ambition  and  pride  ;  it 

*  Luke.  xvi.  9. 


LECTURE  XVII.  267 

produces  in  them  generally  that  meekness  and  lowliness 
of  mind,  which  is  the  chief  constituent  of  a  true  evan- 
gelical temper,  and  one  of  the  most  essential  qualifica- 
tions for  the  kingdom  of  heaven, 

Jesus  having  made  these  observations -on  the  conduct 
of  the  young  ruler,  who  refused  to  part  with  his  wealth 
and  follow  him,  Peter  thought  this  a  feir  opportunity  of 
asking  our  Lord  what  reward  should  be  given  to  him, 
and  the  other  apostles,  who  had  actually  done  what  the 
young  ruler  had  not  the  courage  and  the  virtue  to  do. 
Then  answered  Peter  and  said  unto  him,  ^^  Lo !  ive 
have  forsaken  all,  and  folio vved  thee  ;  what  shall  we 
have  therefore  ?"  It  is  true  the  apostles  had  no  wealth 
to  relinquish,  but  what  little  they  had  they  cheerfully 
parted  with  ;  they  gave  up  their  all,  they  took  up  their 
cross  and  followed  Christ.  Surely  after  such  a  sacri- 
fice they  might  well  be  allowed  to  ask  what  rccompence 
they  might  expect,  and  nothing  can  be  more  natural 
andaffccting  than  their  appeal  to  their  divine  Master  : 
^'  Behold,  lu^  have  forsaken  all,  and  followed  thee  ; 
what  shall  we  have  therefore  ?"  Our  Lord  felt  the  force 
and  the  justice  of  this  appeal,  and  immediately  gave 
them  this  most  gracious  and  consolatory  answer: — 
*'  Verily  I  say  unto  you,  that  ye  which  have  followed 
me  in  the  regeneration,  when  the  Son  of  man  shall  sit 
in  the  throne  of  his  glory,  ye  also  shall  sit  upon  twelve 
thrones,  judging  the  twelve  tribes  of  Israel  :  and  every 
one  that  hath  forsaken  houses,  or  brethren,  or  sisters, 
or  father,  or  mother,  or  wife,  or  .  children,  or  lands, 
for  my  name's  sake,  shall  receive  an  hundred  fold,  and 
shall  inherit  everlasting  life." 

Our  translators,  by  connecting  the  word  regeneration 
with  the  preceding  words,  '*  ye  which  have  followed 
me  in  the  regeneration,"  evidently  supposed  that  v/ord 
to  relate  to  the  first  preaching  of  the  Gospel,  when  those  . 
who  heard  and  received  it  vyere  to  be  regenerated  or 
made  new  creatures. 

But  most  of  the  ancient  fathers,  as  well  as  the  »best 
modern  commentators,  reier  that  expression  to  the 
words  that  follow  it,  "  in  the  regeneration  when  the  Son 


2G8  LECTURE  XVII. 

of  man  shall  sit  in  the  throne  of  his  glory  ;"  by  "which 
is  meant  the  day  of  judgment  and  of  recompcnce,  when 
all  mankind  shall  be  as  it  were  regenerated  or  born 
again,  by  rising  from  their  graves  ;  and  when,  as  St. 
Matthew  tells  us  in  the  27th  chapter  (making  use  of 
the  very  same  phrase  that  he  does  here)  the  Son  of  man 
shall  sit  on  the  throne  of  his  glory.  At  that  solemn 
hour  Jesus  tells  his  apostles  that  they  shall  also  sit  upon 
twelve  thrones  judging  the  twelve  tribes  of  Israel. — 
This  is  an  allusion  to  the  custom  of  princes  having  their 
great  men  ranged  around  them  as  assessors  and  advis- 
ers when  they  sit  in  council  or  in  judgment :  or  more 
probably  to  the  Jewish  sanhedrim,  in  which  the  high 
priest  sat  surrounded  by  the  principal  rulers,  chief 
priests,  and  doctors  of  the  law  ;  and  it  was  meant  only 
to  express,  in  these  figurative  terms,  that  the  apostles 
should  in  the  kingdom  of  heaven  have  a  distinguished 
pre-eminence  of  glory  and  reward,  and  a  place  of  hon- 
or assigned  them  near  the  person  of  our  Lord  himself. 

Jesus  then  goes  on  to  say,  "  every  one  that  bath  for- 
saken houses,  or  brethren,  or  sisters,  or  father,  or  mo- 
ther, or  wife,  or  children,  or  lands,  for  my  name's  sake, 
shall  receive  an  hui:Kired  fold,  and  shall  inherit  everlast- 
ing life."  It  is  plain,  both  from  the  construction  of 
this  verse,  and  from  the  express  words  of  St.  Mark  in 
the  parallel  passage,  that  the  reward  here  promised  to 
the  apostles,  whatever  it  might  be,  was  to  be  bestowed 
in  the  present  ivoi-Id  ;  besides  which  they  were  to  in- 
herit everlasting  life. 

What  then,  it  may  be  asked,  is  this  recompence, 
which  was  to  take  place  in  the  present  life,  and  was  to 
be  a  hundred  fold  ?  It  certainly  cannot  be  a  hundred 
fold  of  those  worldly  advantages  which  are  supposed  to 
be  relinquished  for  the  sake  of  Christ  and  his  religion  ; 
for  a  multiplication  of  several  of  these  things,  instead  of 
a  reward,  would  have  been  an  incumbrance.  And  we 
know  in  fact  the  apostles  never  did  abound  in  worldly 
possessions,  but  were  for  the  most  part  destitute  and 
poor.  The  recompence  then  here  promised  must  have 
been  of  a  very  different  nature ;  it  is  that  internal  con- 


LECTURE  XVir.  269 

tent  and  satisfaction  of  mind,  that  peace  of  Cod  which 
passeth  all  understanding,  those  delights  of  a  pure  con- 
science and  an  upright  heart,  that  aifectionate  support 
of  all  good  men,  those  consolations  of  the  Holy  Spirit, 
that  trust  and  confidence  in  God,  that  consciousness  of 
the  divine  favour  and  approbation,  those  reviving  hopes 
of  everlasting  glory,  which  every  good  man  and  sincere 
Christian  never  fails  to  experience  in  the  discharge  of 
his  duty.  These  are  the  things  Vvhich  will  cheer  his 
heart  and  sustain  his  spirits,  amidst  all  the  discourage- 
ments he  meets  with,  under  the  pressure  of  want,  of 
poverty,  of  affliction,  of  calumny,  of  ridicule,  of  perse- 
cution, and  even  under  the  terrors  of  death  itself,  which 
will  recompense  him  a  hundred  fold  {qx  all  the  sacrifices 
he  has  made  to  Christ  and  his  religion,  and  impart  to 
him  a  degree  of  comfort  and  tranquility  and  happiness, 
far  beyond  any  thing  that  all  the  wealth  and  splendour 
of  this  world  can  bestow.  That  this  is  not  a  mere  ideal 
representation,  we  may  see  in  the  example  of  those  very 
persons  to  whom  this  discourse  of  our  Saviour  was  ad- 
dressed. We  may  see  a  picture  of  the  felicity  here 
described,  drawn  by  the  masterly  hand  of  St.  Paul,  in 
his  Second  Epistle  to  the  Corinthians.  "  We  are,  says 
he  (speaking  of  himself  and  his  fellow-labourers  in  the 
Gospel)  we  are  approving  ourselves  in  much  patience, 
in  afflictions,  in  necessities,  in- distresses,  in  stripes,  in 
imprisonments,  in  tumults,  in  labours,  in  w^atchings,  in 
fastings ;  by  pureness,  by  knowledge,  by  long-sufler- 
ing,  by  kindness,  by  the  Holy  Ghost,  by  love  unfeign- 
ed, by  the  word  of  truth,  by  the  power  of  God,  by  the 
armour  of  righteousness  on  the  right  hand  and  on  the 
left,  by  honour  and  dishonour,  by  evil  report  and  good 
report;  as  deceivers,  and  yet  true ;  as  unknown,  and 
yet  Vvrell  known  ;  as  dying,  and  behold  we  live  ;  as 
chastened,  and  not  killed  ;  as  sorrowful,  yet  always  re- 
joicing; as  poor,  yet  making  many  rich  ;  as  having  no- 
thing, and  yet  possessing  all  things."  We  have  here 
a  portrait,  not  merely  of  patience  and  fortitude,  but  of 
cheerfulness  and  joy  under  the  acutest  sufferings,  which 
is  nowhere  to  be  met  with  in  the  writin,^s  of  the  mo^st 


«70  LECTURE  XVIL 

celebrated  heathen  philosophers.  The  utmost  that  they 
pretended  to  was  a  contempt  of  pain,  a  determination 
not  to  be  subdued  by  it,  and  not  even  to  acknowledge 
that  it  was  an  evil.  But  we  never  hear  them  express- 
ing that  cheerfulness  and  joy  under  suffering,  which  we 
here  see  in  the  apostles  and  ilrst  disciples  of  Christ. — 
Indee^  it  was  impossible  that  they  should  rise  to  these 
extraordinary  exertions  of  the  human  mind,  since  they 
wanted  all  those  supports  which  bore  up  the  apostles 
under  the  severest  calamities,  and  raised  them  above  all 
the  common  weaknesses  and  infirmities  of  their  nature; 
namely,  the  consciousness  of  being  embarked  in  the 
greatest  and  noblest  undertaking  that  ever  engaged  the 
mind  of  man,  an  unbounded  trust  and  confidence  in  the 
protection  of  heaven,  a  large  participation  of  the  divine 
influences  and  consolations  of  the  Holy  Spirit,  and  a 
firm  and  well  grounded  hope  of  an  eternal  reward  in  an- 
other life,  which  would  infinitely  overpay  all  their  la- 
bours and  their  sorrows  in  this.  These  were  the  sour- 
ces of  that  content  and  cheerfulness,  that  vigour  and 
vivacity  of  mind,  under  the  severest  afflictions,  which 
nothing  could  depress,  and  which  nothing  but  Chris- 
tian philosophy  could  produce. 

Here  then  we  have  a  full  explanation  of  our  Lord's 
promise  in  the  passage  before  us,  that  every  one  who 
had  forsaken  houses,  or  brethren,  or  sisters,  or  father, 
or  mother,  or  wife,  or  children,  or  lands,  for  his  name's 
sake,  should  receive  a  hundred  fold,  should  receive 
abundant  recompence  in  the  comfort  of  their  own 
minds,  as  described  in  the  corresponding  passage  of 
St.  Paul,  just  cited  ;  which  may  be  considered  not  on- 
ly as  an  admirable  comment  on  our  Lord's  declaration, 
but  as  an  exact  fulfilment  of  the  prediction  contained 
in  it.  For  that  declaration  is  plainly  prophetic  ;  it  fore- 
tells the  persecution  his  disciples  would  meet  with  in 
the  discharge  of  their  duty  ;  and  foretells  also,  that  in 
the  midst  of  these  persecutions  they  v,/ould  be  undaunt- 
ed and  joyful.  And  there  cannot  be  a  more  perfect 
completionof  any  prophecy,  than  that  which  St.  Paul's 
description  sets  before  us  with  respect  to  this. 


LECTURE  XVli.  Tti 

But  we  must  not  confine  this  promise  of  our  Saviour's 
to  his  own  immediate  followers  and  disciples  ;  it  extends 
to  all  his  faithful  servants  in  every  age  and  nation  of  the 
world,  that  part  with  any  thing  which  is  dear  and  valu- 
able to  them  for  the  sake  of  the  Gospel.  Whoever 
has  passed  any  time  in  the  world,  must  have  seen  that 
every  man  who  is  sincere  in  the  profession  of  his  reli- 
gion, who  sets  God  always  before  him,  and  who  seeks 
above  all  things  his  favor  and  approbation,  must  some- 
times make  great  and  painful  sacrifices  to  the  com- 
mands of  his  Maker  and  Redeemer ;  and  whoever  does 
so,  whoever  gives  up  his  pleasures,  his  interests,  his 
fame,  his  favourite  pursuits,  his  fondest  wishes,  and 
his  strongest  passions,  for  the  sake  of  his  dut)^,  and  in 
conformity  to  the  will  of  his  heavenly  Father,  may  rest 
assured,  that  he  shall  in  no  wise  lose  his  reward.  He 
shall  in  a  degree  proportioned  to  the  self-denial  he  has 
exercised,  and  the  sufferings  he  has  undergone,  expe- 
rience the  present  comfort  and  support  here  promised 
to  the  apostles  ;  and  shall  also,  though  not  to  the  same 
extent,  have  an  extraordinary  recqmpence  in  the  king- 
dom of  heaven » 

Let  no  one  then  be  deterred  from  persevering  in  the 
path  of  duty,  whatever  discouragements,  difficulties,  or 
obstructions  he  may  meet  with  in  bis  progress,  either 
from  the  struggles  he  has  with  his  own  corrupt  affec- 
tions, or  from  the  malevolence  of  the  world.  Let  him 
not  fear  to  encounter,  what  he  must  expect  to  meet 
with,  opposition,^  contumely,  contempt  and  ridicule  ;  let 
him  not  fear  the  enm.ity  of  profligate  and  unprincipled  - 
men ;  but  let  him  go  on  undaunted  and  undismayed  in 
that  uniform  tenor  of  piety  and  benevolence,  of  purity,, 
integrity^  and  uprightness  of  conduct,  which  will  not 
fail  to  bring  him  peace  at  the  last.  Let  him  not  be  sur- 
prized or  alarmed  if  he  is  not  exempt  from  the  com- 
mon lot  of  every  sincere  and  zealous  Christian  ;  if  he 
finds  it  by  his  own  experience  to  be  true,  what  an  apos- 
tle of  Christ  has  long  since  prepared  him  to  expect,, 
that  whosoever  will  live  godly  in  Christ  Jesus  shall  in 


272  LECTURE  XVIIl. 

one  way  or  other  suffer  persecution.  But  let  liini  re^ 
member  at  the  same  time  the  reviving  and  consolatory 
declaration  of  his  divine  Master  ;  "  Blessed  are  ye  when 
men  shall  revile  you  and  persecute  you,  and  shall  say 
all  manner  of  evil  against  you  falsely  for  my  sake.  Re- 
joice, and  be  exceeding  glad  ;  for  great  is  your  reward 
in  heaven." 


-«™a3-eos--©<£i<&©<2> 


LECTURE  XVIIL 


MATTHEW  xxii. 

I  NOW  pass  on  to  the  t^^^enty- second  chapter  of 
St.  Matthew,  in  which  our  blessed  Lord  introduces  the 
following  parable  : 

*'  The  kingdom  of  heaven  is  like  unto  a  certain  kingj 
which  made  a  marriage  for  his  son,  and  sent  forth  his 
servants  to  call  them  that  were  bidden  to  the  wedding, 
and  they  would  not  come.  Again  he  sent  forth  other 
servants,  saying,  tell  them  which  are  bidden.  Behold  I 
have  prepared  my  dinner  ;  my  oxen  and  my  fatiings 
are  killed,  and  all  things  are  ready  :  come  unto  the 
marriage.  But  they  made  light  of  it,  and  went  their 
ways,  one  to  his  farm,  another  to  his  merchandize  ;  and 
the  remnant  took  his  servants  and  entreated  them  spite- 
fully, and  slew  them.  But  when  the  king  heard  there- 
of, he  was  wroth  ;  and  he  sent  forth  his  armies,  and 
destroyed  those  murderers,  and  burnt  up  their  city. 
Then  saith  he  to  his  servants,  the  wedding  is  ready, 
but  they  which  were  bidden  were  not  worthy.  Go  ye 
therefore  into  the  highways,  and  as  many  as  ye  shall  find, 
bid  to  the  marriage.  So  those  servants  went  out  into 
the  highways,  and  gathered  together  all  as  many  as 
they  could  find,  both  bad  and  good,  and  the  wedding 
was  furnished  with  .quests.  And  when  the  kino;  came 
m  to  see  the  guests,  he  saw  there  a  man  which  had 


LECTURE  XVIII.  27S 

not  on  a  wedding  garment.  And  he  saith  unto  him, 
Friend,  how  earnest  thou  in  hither,  not  having  on 
a  wedding  garment  ?  and  he  was  speechless.  Then 
said  the  king  to  his  servants,  bind  him  hand  and  foot, 
and  cast  him  into  outer  darkness  ;  there  shall  be  weep- 
ing and  gnashing  of  teeth  ;  for  many  are  called,  but 
few  are  chosen." 

The  primary  and  principal  object  of  this  parable  is 
to  represent,  under  the  image  of  a  marriage  feast,  the 
invitation  given  to  the  Jews  to  embrace  the  Gospel, 
their  rejection  of  that  gracious  offer,  the  severe  punish- 
ment inflicted  upon  them  for  their  ingratitude  and  ob- 
stinacy, and  the  admission  of  the  Heathens  to  the  priv- 
ileges of  Christianity  in  their  room. 

"  The  kingdom  of  heaven  is  like  unto  a  certain  king, 
which  made  a  marriage  for  his  son." 

That  is,  the  dispensations  of  the  Almighty,  with  re- 
spect to  the  Christian  religion,  which  is  called  the  king- 
dom of  heaven,  may  be  compared  to  the  conduct  of  a 
certain  king,  Vvho  (as  was  the  custom  in  those  times, 
especially  among  the  eastern  nations)  gave  a  splendid 
feast  in  consequence  of  his  son's  marriage.  And  in 
this  comparison  there  is  a  peculiar  propriety,  because 
both  the  Jewish  and  the  Christian  covenant  are  frequent- 
ly represented  in  Scripture  under  the  similitude  of  a 
marriage  contract  between  God  and  his  people.*  "  And 
he;  sent  forth  his  servants  to  call  them  that  were  bid- 
den to  the  wedding,  and  they  would  not  come.  Again 
he  sent  forth  other  servants,  saying,  tell  them  which  are 
bidden.  Behold  I  have  prepared  my  dinner  ;  my  oxen 
and  my  fiitlings  are  killed,  and  all  things  are  ready  ; 
come  unto  the  marriage."  This  signifies  the  various 
and  repeated  offers  of  the  Gospel  to  the  Jews  ;  first  by 
John  the  Baptist,  then  by  our  Saviour  himself,  then  by 
his  apostles  and  the  seventy  disciples,  both  before  and 
after  his  ascension. 

Bat  all  these  gracious  offers  the  greater  part  of  the 
nation  rejected  with  scorn.  They  would  not  come  to 
the  marriage  ;  they  made  light  of  it,  and  went  their 

*  See  Isaiah  liv.  5.  Jeremiah  iii-  8.  Matth.  xxv.  5.  2  Cor.  xi.  2. 

35   . 


274  LECTURE  XVIIL 

ways,  one  to  his  farm,  another  to  his  merchandise  ;  anrf 
the  remnant  took  his  servants,  and  entreated  them  spite- 
fully, and  slew  them.  They  not  only  slighted  and 
treated  with  contempt  the  words  of  eternal  life,  and 
preferred  the  pleasures  and  the  interests  of  the  present 
life  to  all  the  joys  of  heaven,  but  they  pursued,  with 
unceasing  rancour,  the  first  preachers  of  the  Gospel,: 
and  persecuted  them  even  unto  death. 

*'  But  when  the  king  heard  thereof,  he  was  wroth  ; 
and  he  sent  forth  his  armies,  and  destroyed  these  mur- 
derers, and  burnt  up  their  city."  This  points  out,  in 
the  plainest  terms,  the  Roman  armies  under  Vespasian 
and  Titus,  which  not  many  years  after  this  was  spoken, 
besieged  Jerusalem,  and  destroyed  the  city,  and  slaugh- 
tered an  immense  number  of  the  inhabitants.  This 
terrible  devastation  our  Lord  here  predicts  in  general- 
terms,  as  he  does  more  particularly  and  minutely 
in  the  twenty-fourth  chapter  ;  and  he  here  represents 
it  as  the  judgment  of  God  on  this  perverse  and  obsti- 
nate people  for  their  rejection  of  the  Christian  religion, 
their  savage  treatment  of  the  apostles  and  their  asso- 
ciates, and  their  many  other  atrocious  crimes.  This 
punishment  however  is  here,  by  anticipation,  repre- 
sented as  having  been  inflicted  during  the  marriage 
feast ;  though  it  did  not  in  fact  take  place  till  afterwards, 
till  after  the  Gospel  had  been  for  some  time  promul- 
gated. 

"  Then  said  he  to  his  servants,  the  wedding  is  ready, 
but  they  which  were  bidden  were  not  worthy.  Go  ye 
therefore  into  the  highv/ays,  and  as  many  as  ye  shall 
find  bid  to  the  marriage.  So  those  servants  went  out 
into  the  high-Mays,  and  gathered  together  all  as  many 
as  they  found,  both  bad  and  good ;  and  the  wedding 
was  furnished  with  guests." 

It  may  be  thought,  perhaps,  at  the  first  view,  that 
our  Lord  has  here  introduced  a  circumstance  not  very 
natural  or  probable.  It  may  be  imagined  that  at  a 
magnificent  royal  entertainment,  if  any  of  the  guests 
happenned  to  fail  in  their  attendance,  a  great  king  would 
never  think  of  supplying  their  places  by  sending  his- 


LECTURE  XVIIR  275 

servants  into  the  highways  to  collect  together  all  the 
travellers  and  strangers  they  could  meet  with,  and 
make  them  sit  down  at  the  marriage  feast.  But  strange 
as  this  may  seem,  there  is  something  that  approaches 
very  near  to  it  in  the  customs  of  the  eastern  nations, 
even  in  modern  times.  For  a  traveller  of  great  credit 
and  reputation,  Dr.  Pocoke,  informs  us,  that  an  Arab 
prince  will  often  dine  in  the  street  before  his  door,  and 
call  to  all  that  pass,  even  to  beggars,  in  the  name  of 
God,  and  they  come  and  sit  down  to  table  ;  and  when 
they  have  done,  retire  with  the  usual  form  of  returning 
thanks.* 

This  adds  one  more  proof  to  the  many  others  I  have 
already  pointed  out  in  the  course  of  these  Lectures,  of 
the  exact  correspondence  of  the  various  facts  and  cir- 
cumstances recorded  in  the  sacred  writings  to  the  truth 
of  history,  and  to  ancient  oriental  customs  and  man- 
ners.. 

This  part  of  the  parable  alludes  to  the  calling  in  of 
the  Gentiles  or  Heathens  to  the  privileges  of  the  Gos- 
pel, after  they  had  been  haughtily  rejected  by  the  Jews. 
This  was  first  done  by  St.  Peter  in  the  instance  of  Cor- 
nelius, and  afterwards  extended  to  the  Gentiles  at  large 
by  him  and  the  other  apostles,  conformable  to  what 
our  Lord  declares  in  another  place. f  *'  Many  shall 
come  from  the  east  and  from  the  west,  and  shall  sit 
down  with  Abraham,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  God ;  but  the  children  of  the  kingdom 
(that  is  the  Jews)  shall  be  shut  out."  And  in  the  gra- 
cious invitation,  no  exceptions,  no  distinctions  were 
to  be  made.  The  servants  gathered  together  all  as 
many  as  they  found,  both  bad  ixwA  good ;  men  of  all 
characters  and  descriptions  were  to  have  the  offers  of 
mercv  and  salvation  made  to  them,  even  the  very  v\'orst 
of  sinners  ;  for  it  was  these  chiefly  that  our  Saviour 
came  to  call  to  repentance  ;  "  for  they  that  ai-e  whole 
need  not  a  physician,  but  they  that  are  sick  ;"J  and  of 
these  great  numbers  did  actually  embrace  the  gracious 
offers  made  to  them  ;   for  our  Lord  told  the  Jews,  "  the 

*   Pococke,  vol.  i.  p.  57.  and  182.    See  also  Died.    Sic.  1.  xiii.  p.  Z75  376. 
t  Matth.  viii.  11.  \  lb.  ix.  12. 


276  LECTURE  XVIII. 

publicans  and  the  harlots  go  into  the  kingdom  of  God 
before  you."* 

In  this  manner  was  the  wedding  furnished  with 
guests.  "  And  when  the  king  came  in  to  see  the  guests, 
he  saw  there  a  ma;n  which  had  not  on  a  wedding  gar- 
ment ;.  and  he  said  unto  him,  Friend,  how  earnest  thou 
in  hither,  not  having  a  wedding  garment  ?  and  he  was 
speechless.  Then  said  the  king  to  tlie  servants,  bind 
him  hand  and  foot,  and  take  him  away,  and  cast  him 
into  outer  darkness ;  there  shall  be  weeping  and 
gnashing  of  teeth  :  for  many  are  called,  but  few  are 
chosen." 

In  order  to  understand  this  part  of  the  parable,  it 
must  be  observed,  that  among  the  ancients,  especially 
in  the  east,  every  one  that  came  to  a  marriage  feast  was 
expected  to  appear  in  a  handsome  and  elegant  dress, 
which  was  called  the  wedding  garment.  This  was 
frequently  a  white  robe  ;  and  where  the  guest  was  a 
stranger,  or  was  not  able  to  provide  such  a  robe,  it 
was  usual  for  the  master  of  the  feast  to  furnish  him  with 
one  ;  and  if  he  who  gave  the  entertainment  was  of  high 
rank  and  great  opulence,  he  sometimes  provided  mar- 
riage robes  for  the  whole  assembly.  To  this  custom 
•we  have  allusions  in  Homer,  and  other  classic  writers  ;t 
and  there  arc  some  traces  of  it  in  the  entertainments  of 
the  Turkish  court  at  this  very  day. J  It  must  be  re- 
marked also,  that  it  was  in  a  very  high  degree  indeco- 
rous and  offensive  to  good  manners,  to  intrude  into  the 
festivity  without  this  garment ;  hence  the  indignation 
of  the  king  against  the  bold  intruder  who  dared  to  ap- 
pear at  the  marriage  feast  without  the  nuptial  garment. 
"He  was  cast  into  outer  darkness;"  he  was  driven 
aw^ay  from  the  blaze  and  splendor  of  the  gay  apartments 
within,  to  the  darkness  and  gloom  of  the  street,  where 
he  was  left  to  unavailing  grief  and  remorse  for  the  of- 
fence he  had  committed,  and  the  enjoyments  he  had 
lost. 

*  Matth.  xxi.  31.         f  Odyss.  viii.  402.    Diod.  Sic.  I.  xiii.  p.  o75.  376. 
\  At  the  entertainment  given  by  the  grand  vizier  to  Lord  Elgin  and  his 
swi,te,  in  the  palace  of  the  seraglio,  pelisses  were  given  to  all  the  guests. 


LECTURE  XVIII.  277 

This  man  was  meant  to  be  the  representative  of  those 
presumptuous  persons  who  intrude  themselves  into  the 
Christian  covenant,  and  expect  to  receive  all  the  privi- 
leges  and  all   the  rewards  annexed  to  it,  without  pos- 
sessing any  one   of  those  Christian  graces  and   virtues 
which  the  Gospel  requires  from  all  those  who  profess 
to  believe  and  to  embrace  it.     Nothing  is  more  com- 
mon in  Scripture   than  to  represent  the  habits  and  dis- 
positions of  the  mind,  those  which  determine  and  dis- 
tinguish the  whole  character,  under  the  figure  of  bodily 
garments  and  external  habits,     'i  hus  Job  saysofhim^ 
self,  "  I  put  on  righteousness,  and  it  clothed  me ;  my 
judgment  was  a  cloak  and  a  diadem."*     And  again  in 
Isaiah  it  is  said,   "  He  hath  clothed  me  with  the  gar- 
ments of  salvation  ;  he  hath  covered  me  with  a  robe  of 
righteousness,  as  a  bridegroom  decketh  himself  with 
ornaments,  and  as  a  bride  adorneth  herself  with  jew- 
els."!    In^  the  same  manner  we  are  commanded  in  the 
Gospel  to  put  on  charity,   to  be  clothed  with  humility  ; 
and  in  the  book  of  Revelation,  J  the  elders  arc  describ- 
ed as  sitting  before  the  throne  of  God  clothed  in  vjhite 
raiment.      And  in  the  nineteenth  chapter  there  is  a 
passage,  which  is  a   clear  and  beautiful  illustration  of 
that  now  before  us.     "  The  marriage  of  the  Lamb  is 
come  ;   and  to  her  (that  is  to  the  church)  was  granted, 
that  she   should  be   arrayed  in  fine   linen,    clean   and 
white  ;  and  this  fine  linen,  we  are  expressly  told,  is  the 
righteousness   of  saints.       "  And    he   saith   unto  me. 
Write,  blessed  are  they  which  are  called  to  the  mar-^ 
riage  supper  of  the  Lamb  ;  that  is  Christ  the  king."|[ 
This  is  a  plain  allusion  to  the  parable  before  us ;   and 
most  evidently  shows,   that  the  man  without  the  wed- 
ding garment  is   every  man   that  is  not  clothed  with 
the   robe   of  righteousness ;  every   man   tliat  pretends 
to  be  a  Christian,  without  possessing  the  true  evangel-. 
ical  temper  and  disposition  of  mind,   without  the  vir- 
tues of  a  holy  life  ;   every  one  that  expects  to  be  saved 
by  Christ,  yet  regards  not  the  conditions  on  which  that 
salvation  depends ;   every  profane,  every  unjust,  every 
dissolute  man  ;   every  one,  in  short,  that  presumes  to 

*  Job  xxix.  14.       t  Isa.  !xi.  10.       :f  Ch.  iv.  4.       ||  Rev.  xix.  7,  8,  9. 


57:«  LECTURE  XVIIL 

say,  "  Lord,  Lord,  yet  doeth  not  the  will  of  his  father 
which  is  in  Heaven."*  All  these  shall  be  excluded 
from  the  marriage  feast,  from  the  privileges  of  the  Gos- 
pel, and  the  joys  of  heaven,  and  shall  be  cast  into  outer 
.darkness,  there  shall  be  weeping  and  gnashing  of  teeth; 
for  many,  we  are  told,  are  called,  but  few  are  chosen  ; 
that  is,  many  are  called  upon  and  intuited  to  embrace 
the  Gospel ;  bat  few,  comparatively  speaking,  receive 
it,  or  at  least  conduct  themselves  in  a  manner  suitable 
to  their  high  and  heavenly  calling,  so  as  to  be  chosen  or 
deemed  v/orthv  to  inherit  the  kinardom  of  heaven. 

I  have  only  to  observe  further  on  this  parable,  that 
although  in  its  primary  intention  it  relates  solely  to  the 
Jews,  yet  it  has,  like  many  other  of  our  Lord's  para- 
bles, a  secondary  reference  to  persons  of  every  denom- 
ination in  every  age  and  nation,  who,  through  indo- 
lence, prejudice,  vanit)'',  pride,  or  vice,  reject  the  Chris- 
tian revelation ;  or  who,  professing  to  receive  it,  live 
in  direct  opposition  to  its  doctrines  and  its  precepts. 
The  same  future  punishment  which  is  denounced  a- 
gainst  the  unbelieving  or  hypocritical  Jews,  will  be 
with  equal  severity  inflicted  on  them. 

After  Jesus  had  delivered  this  parable,  the  Pharisees 
perceiving  plainly  that  it  was  directed  against  them 
principally,  were  highly  incensed,  and  determined  to 
take  their  revenge.,  and  endeavour  to  bring  him  into 
difficulty  and  danger  by  ensnaring  questions.  "  Then 
went  the  Pharisees  and  took  counsel  how  they  might 
entangle  him  in  his  talk.  x\nd  they  sent  out  unto  him 
their  disciples,  with  the  Herodians,  saying,  Master, 
we  know  that  thou  art  true,  and  teachest  the  way  of  God 
in  truth  ;  neither  carest  thou  for  any  man,  for  thou  re-- 
gardest  not  the  person  of  men.  Tell  us  therefore,  what 
thinkest  thou?  Is  it  lawful  to  give  tribute  unto  Ceesar, 
or  not  ?  But  Jesus  perceived  their  wickedness,  and 
said.  Why  tempt  ye  me,  ye  hypocrites  ?  Show  me  the 
tribute-money  ;  and  they  brought  unto  him  a  pen-ny. 
^And  he  saith  unto  them,  whose  is  this  image  and  su- 
perscription ?  They  say  unto  him,  Caesar's,  Then  saith 

*  Matthew  vii   21. 


LECTURE  XVIII.  27§ 

lie  unto  them,  Render  therefore  unto  Csesar  the  things 
thatare  Czesar's,  and  unto  God  the  things  that  are  God's. 
When  they  heard  these  words,  they  marvelled,  and  left 
him,  and  went  their  way."     In  order  to  understand  the 
insidious  nature  of  the  question  here  proposed  to  Jesus, 
it  must  be  observed,  that  the  Jews  were  at  this  time,  as 
they  had  been  for  many  years,  under  the  dominion  of 
the  Romans;  and  as   an   acknowledgement   of  their 
subjection,  paid  them  an  annual  tribute   in    money. 
The  Pharisees  however  were  adverse  to  the  payment  of 
this  tribute }  and   contended,  that   being   the  peculiar 
people  of  God,  and   he   their   only  rightful  sovereigCL^ 
they  ought  not  to  pay  tribute   to  any  foreign   prince 
whatever  :  they  considered  themselves  as  subjects  of 
the  Almighty,  and  released  from    all  obedience  to  any 
foreign  power.     There  vv'ere   many  others  who  main- 
tained a  contrary  opinion,  and  it  v.as  a  question  much 
agitated  among  dift'erent  parties.     Who  the   Herodians- 
were  that  accompanied  the   Pharisees,  and  what  their 
sentiments  were  on  this  subject,  is  very  doubtful:  nor 
is  it  a  matter  of  any  moment.     It  is  plain  from  their 
name  that  they  were  in  some  way  or  other  attached    to 
Herod  ;  and  as  he  was  a  friend  to  the  Roman  govern- 
ment, thc)^  probably  maintained  the  propriety  of  paying 
the  tribute.* 

In  this  state  of  things  both  the  Pharisees  and  Hero- 
dians  came  to  Jesus,  and  after  seme  flattering  and  hyp- 
ocritical compliments  to  his  love  of  truth,  his  intrepidi- 
ty, impartiality,  and  disregard  to  povv^er  and  greatness 
(calculated  evidently  to  spirit  him  up  to  some  bold  and 
offensive  declaration  of  his  opinion)  they  put  this  ques- 
tion to  him  :  "  Is  it  lawful  to  give  tribute  to  Czesar,  or 
not?"  They  were  persuaded,  tiiat  in  answering  this 
question,  he  must  either  render  himself  odious  to  the 
Jewish  people,  by  opposing  their  popular  notions  of 
liberty,  and  appearing  to  pay  court  to  the  emperor  ;  or^ 
on  the  other  hand,  give  offence  to  that  prhice,  and  ex- 

•  Those  whom  St.  Mark  calls  the  Leaven  nf  Herod,  c.  viii.  15.  St.  Matthew 
in  the  parallel  passage,  xvi.  5.  culls  SadcUicecs.  Hence,  perhaps,  wc  may  in- 
isr,  that  the  Herodiaiis  wid  the  Sadducces  were  ihe  same  peisoii&. 


280  LECTURE  XVIII. 

pose  himself  to  the  charge  of  sedition  and  disaffection 
to  the  Roman  government,  by  denying  their  right  to 
the  tribute  they  had  imposed.  They  conceived  it  im- 
possible for  him  to  extricate  himself  from  this  dilemma, 
or  to  escape  danger  on  one  side  or  the  other;  and  per- 
haps no  other  person  but  himself  ould  have  eluded  the 
snare  that  was  laid  for  him.  But  he  did  it  complete^ 
ly  :  and  showed  on  this  occasion,  as  he  had  done 
on  many  others,  that  presence  of  mind  and  readi- 
ness of  reply  to  diliicult  and  unexpected  questions, 
v/hich  is  one  of  the  strongest  proofs  of  superior  vvis- 
dom,  of  a  quick  discernment,  and  a  prompt  decision. 
He  pursued,  in  short,  the  method  which  he  had  adopt- 
ed in  similar  instances  ;  he  compelled  the  Jews  in  eifect 
to  answer  the  question  themselves,  and  to  take  from 
him  all  the  odium  attending  the  determination  of  it. — 
He  perceived  their  wickedness,  and  said,  "  Why  tempt 
ye  me  ?  Why  do  you  try  to  ensnare  me,  ye  hypocrites? 
Shevv' me  the  tribute- money.  And  they  brought  unto 
him  a  penny  (a  small  silver  coin  of  the  Romans,  called  a 
denarius.)  And  he  said  unto  them,  v/hose  is  this  im- 
age and  superscription  ?  And  they  say  unto  him,  Cae- 
sar's." !By  admitting  that  this  was  Csesar's  coin,  and 
by  consenting  to  receive  it  as  the  current  coin  of  their 
couhtr^%  they  in  fact  acknowledged  their  subjection  to- 
his  government.  For  the  right  of  coinage,  and  of 
issuing  the  coin,  and  giving  value  and  currency  to  it,  is^ 
one  of  the  highest  prerogatives,  and  most  decisive  marks 
of  sovereignty  ;  and  it  was  a  tradition  of  their  own 
2'abbins,  that  to  admit  the  impression  and  the  inscrip- 
tion of  anv  prince  on  their  current  coin,  was  an  ac- 
knowledgment of  their  subjection  to  him.  And  it  was- 
more  particularly  so  in  the  present  instance,  because 
we  are  told  that  the  denarius  paid  by  the  Jews  as  trib» 
ute-monev  hud  an  inscription  round  the  head  of  Csesar, 
to  this  effect  ;  Ccesar  Augustus,  Judea  being  subdued.^ 
To  pay  this  coin  with  this  inscription,  was  the  com- 
pietest  acknowledgment  of  subjection,  and  of  course 
their  obligation  to  pay  the  tribute  demanded  of  them,  of 

*  See  HanuTJond  in  loc. 


LECf  URE  XVIII.  281 

that  could  be  imagined.  Our  Lord's  decision  therefore 
was  a  necessary  consequence  of  their  own  concession. 
"  Render  therefore  unto  C<esar  the  things  which  are 
Caesar's,  (which  you  yourselves  acknowledge  to  be 
Csesar's,)  and  unto  God  the  things  that  are  God's." 
And  when  they  heard  these  words,  they  marvelled  ;  they 
were  astonished  at  his  prudence  and  address  ;  and  left 
him,  and  went  their  way. 

But  in  this  answer  of  our  Saviour  is  contained  a' 
much  stronger  proof  of  his  consummate  wisdom  and 
discretion  than  has  yet  been  mentioned.  He  not  only 
disengaged  himself  from  the  difficulties  in  which  the 
question  was  meant  to  involve  him,  but  without  enter- 
ing into  any  political  discussions,  he  laid  down  two 
doctrines  of  the  very  last  importance  to  the  peace  and 
happiness  of  mankind,  and  the  stability  of  civil  gov- 
ernment. He  made  a  clear  distinction  between  the 
duties  we  owe  to  God  and  the  duties  we  owe  to  our 
earthly  rulers.  He  showed  that  they  did  not,  in  the 
smallest  degree,  interfere  or  clash  with  each  other ;  and 
that  we  ought  never  to  refuse  what  is  justly  due  to 
Caesar,  under  pretence  of  its  being  inconsistent  with 
what  we  owe  to  our  Maker. 

On  the  contrary,  he  lays  dowai  this  as  a  general  fun- 
damental rule  of  his  religion,  that  we  ought  to  pay  obe- 
dience to  LAWFUL  AUTHORITY,  and  submit  to  that 
acknowledged  and  established  government  under  which 
we  live.  The  Jews  had  for  a  hundred  years  acknowl- 
edged their  subjection,  and  paid  their  tribute  to  the 
Roman  government;  and  our  Lord's  decision  there- 
fore was,  *'  Render  unto  Csesar  the  things  that  are 
Caesar's.'^  It  is  true  that  the  tyrant  Tiberius  was  then 
emperor  of  Rome,  but  the  Jews  allcdged  no  particular 
grievance  or  act  of  oppression  to  justify  their  refusal  of 
tribute ;  and  our  Lord  had  no  concern  with  any  pe- 
culiar form  of  government.  His  decision  would  have 
been  the  same,  had  the  Roman  republic  then  existed. 
His  doctrine  was  obedience  to  lawful  authority,  in 
whatever  shape  that  authority,  might  be  exercised.  If 
it  be  contended  that  there  may  be  extraordinary  cases 

36 


^%m  LECTURE  XVIII. 

of  extreme  and  intolerable  tyranny,  which  burst  asun- 
der at  once  the  bonds  of  civil  subordination,  and  justi- 
fy resistance  ;  the  answer  is,  that  these  were  considera- 
tions into  which  the  divine  founder  of  our  relisrion  did 
not  think  it  wise  or  expedient  to  enter.  He  left  them 
to  be  decided  (as  they  always  must  be)  at  the  moment, 
by  the  pressing  exigencies  and  peculiar  circumstances 
of  the  case,  operating  on  the  common  feelings  and  com- 
mon sense  of  mankinds  His  great  object  was  to  lay 
down  one  broad  fundamental  rule,  which,  considered 
as  a  general  and  leading  principle,  would  be  most  con- 
ducive to  the  peace,  the  comfort,  and  the  security  of 
mankind  :  and  that  rule  most  indisputably  is  the  very 
doctrine  which  he  inculcated ;  obedience  to  law- 
ful AUTHORITY  AND  ESTABLISHED  GOVERNMENT. 

In  perfect  conformity  to  his  sentiments,  the  apostles 
held  the  same  language  after  his  death,  "  Submit  your- 
selves, says  St.  Peter,  to  every  ordinance  of  man,  for 
the  Lord's  sake ;  whether  it  be  unto  the  king  as  su- 
preme, or  unto  governors,  as  unto  them  that  are  sent 
by  him,  for  the  punishment  of  evil  doers,  and  the  praise 
of  them  that  do  well."*  "  Be  subject  to  principali- 
ties and  powers,  says  St.  Paul,  and  obey  magistrates.f 
Ye  must  needs  be  subject  not  only  for  wrath,  but  also 
for  conscience  sake.  J  Render  therefore  to  all  their 
dues,  tribute  to  whom  tribute  is  due,  custom  to  whom 
custom,  fear  to  whom  fear,  honour  to  whom  honour.  "|| 
Here  then  we  see  the  whole  weight  of  the  Gospel, 
and  of  its  divine  Author,  thrown  into  the  scale  of  law- 
ful authority.  Here  we  see  that  the  Christian  religion 
comes  in  as  a  most  powerful  auxiliary  to  the  civil  ma- 
gistrate, and  lends  the  entire  force  of  its  sanctions  to 
the  established  government  of  every  country  ;  an  ad- 
vantage of  infinite  importance  to  the  peace  and  welfare 
of  society.  And  happy  had  it  been  for  mankind,  if  in 
this,  as  in  every  other  instance,  they  had  conformed  to 
the  directions  of  the  Gospel,  instead  of  indulging  their 
own  wild  projects  and  destructive  theories  of  resistance 

*  1  Pet.  ii.  13—14.  t  Tit.  iii.  1. 

I  Bo«i.  xiii.  $.  y  Rom.  xiii.  T- 


LECTURE  XVIII.  «5 

to  civil  government,  and  the  subversion  of  the  most 
ancient  and  venerable  institutions.  Happy  had  it  been 
for  the  Jews  in  particular,  if  they  had  adopted  our  Sav- 
iour's advice  ;  for  by  acting  contrary  to  it,  by  break- 
ing out  as  they  did  soon  after  into  open  rebellion  against 
the  Romans,  they  plunged  themselves  into  a  most  cru- 
el and  sanguinary  war,  which  ended  in  the  entire  over- 
throw of  their  city,  their  temple,  and  their  government, 
arid  the  destruction  of  vast  multitudes  of  the  people 
themselves.  Similar  calamities,  have,  we  know,  in 
other  countries,  arisen  from  similar  causes ;  from  a 
contempt  of  all  legitimate  authority,  and  a  direct  oppo- 
sition to  those  sage  and  salutary  precepts  of  the  Gos- 
pel, which  arc  no  less  calculated  to  preserve  the  peace, 
tranquility,  security,  and  good  order  of  civil  society, 
than  to  promote  the  individual  happiness  of  every  hu- 
man being,  here  and  for  ever. 

The  Pharisees  having  been  thus  completely  foiled  in 
their  attempt  to  ensnare  and  entangle  our  Saviour  in  his 
talk,  the  next  attempt  made  upon  him  was  by  a  differ- 
ent set  of  men,  the  Sadducees,  who  disbelieved  a  re- 
surrection, a  future  state,  and  the  existence  of  the  soul 
after  death.  And  their  object  was  to  shew  the  absur- 
dity and  the  falsehood  of  these  doctrines,  by  stating  a 
difficulty  respecting  them,  w^hich  they  conceived  to  be 
insuperable.  The  difficulty  was  this  :  •'  The  same 
day  came  to  him  the  Sadducees,  which  say .  that  there 
is  no  resurrection,  and  asked  hira,  saying,  Master,  Mo- 
ses said,  if  a  man  die  having  no  children,  his  brother 
shall  marry  his  wife,  and  raise  up  seed  unto  his  broth- 
er. Now  there  were  with  us  seven  brethren  :  and  the 
first,  when  he  had  married  a  wife,  deceased,  and  having 
no  issue,  left  his  wife  unto  his  brother  :  likewise  the 
second  also,  and  the  third,  unto  the  seventh  :  and  last 
of  all  the  woman  died  also  :  therefore  in  the  resur- 
rection, whose  wife  shall  she  be  of  the  seven  ?  for  they 
all  had  her.  Jesus  answered  and  said  unto  them,  yc 
do  err,  not  knowing  the  scriptures  nor  the  power  of 
God ;  for  in  the  resurrection  they  neither  marry  nor 
ai*e  ^iven  in  marriage,  but  are  as  the  angels  in  heaven. 


LECTURE  XVIII. 

But  as  touching  the  resurrection  of  the  dead,  have  yc 
not  read  that  which  was  spoken  unto  you  by  God,  say- 
ing, I  am  the  God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob  1  God  is  not  the  God  of  the  dead, 
but  of  the  living." 

This  answer  of  our  Saviour's  has  by  some  been 
thousrht  to  be  obscure,  and  not  to  e;o  directlv  to  the 
point  of  proving  a  resurrection,  which  the  Sadducees 
denied,  and  which  their  objection  was  meant  to  over- 
throw. In  our  Lord's  reply,  no  argument  seems  to  be 
advanced,  nor  any  plain  text  of  scripture  produced  to 
establish  the  doctrine  of  a  resurrection  of  the  body,  and 
its  re-animation  by  the  soul.  It  is  only  contended,  that 
as  God  declares  himself  to  be  the  God  of  Abraham, 
Isaac,  and  Jacob,  the  souls  of  those  persons  must  still 
be  in  existence  in  a  separate  state  ;  because  God  could 
not  be  said  to  be  the  God  of  those  who  were  no  longer 
in  being.  This  is  undeniable.  But  how  (it  is  said) 
does  this  prove  a  resurrection  ?  To  explain  this,  it  must 
be  observed,  that  Christ's  answer  consists  of  tvi^o  parts  : 
in  the  first,  he  solves  the  difficulty  started  by  the  Sad- 
ducees respecting  a  resurrection,  by  telling  them  that 
it  arose  entirely  from  their  not  attending  to  the  power 
of  God,  Vv  hich  could  effect  with  the  utmost  ease  what 
to  them  appeared  impossible  ;  and  from  their  ignorance 
of  the  state  of  human  beings  in  heaven,  which  resem- 
bled that  of  angels,  and  required  not  a  constant  suc- 
cession to  be  kept  up  by  marriage.'  The  case  therefore 
they  had  stated  respecting  the  marriage  of  the  seven 
brethren  with  one  woman  was  a  very  unfortunate  one, 
because  it  happened  that  in  heaven  there  would  be  no 
such  thing  as  marriage  ;  which  destroyed  at  once  the 
whole  of  that  objection  which  they  deemed  so  formida- 
ble. In  the  second  part  he  completely  subverts  the 
/false  principle  on  which  their  disbelief  of  a  resurrection 
and  a  future  state  was  entirely  founded.  This  princi- 
ple was,  tliat  the  soul  had  no  separate  existence,  but 
feii  into  nothing  at  the  dissolution  of  its  union  with  the 
body.     This  we  learn  from  the  Acts  of  the  Apostles,* 

*  Chap.  xxii.  8, 


LECTURE  XVIIL  28^ 

where  it  is  said,  "  that  the  Sadducces  believe  neither 
angel  nor  spirit:"  and  from  Josephus,  who  tells  us, 
that  the  Sadducecs  held  that  the  soul  'vanishes  (as  he 
expresses  it)  with  the  body,  and  rejected  the  doctrine 
of  its  duration  after  death.*  It  was  this  principle, 
therefore,  which  our  Saviour  undertook  to  overthrow, 
which  he  does  effectually  in  the  31st  and  32d  verses, 
by  shewing  it  to  be  a  clear  inference  from  the  words 
of  scripture,!  that  although  the  bodies  of  Abraham, 
Isaac,  and  Jacob  had  long  been  in  their  graves,  yet  their 
souls  had  survived,  and  were  at  that  moment  in  exist- 
ence. From  hence  it  necessarily  followed  that  the  soul 
did  not  perish  with  the  body,  as  the  Sadducees  believ- 
ed, but  that  it  continued  in  being  after  death  ;  and  at 
the  general  resurrection  would  be  again  united  with 
the  body,  and  live  for  ever  in  a  future  state  of  happi- 
ness or  of  misery. 

But  though  arguments  may  be  confuted,  and  absur- 
dities exposed,  the  thorough- paced  caviller  is  not  easi- 
ly silenced.  One  should  have  thought  that  the  dis- 
graceful failure  of  so  many  attempts  to  surprize^and  en- 
snare Jesus,  would  have  taught  his  adversaries  a  little 
modesty  and  a  little  prudence  :  but  these  are  qualities 
with  which  professed  disputcrs  and  sophists  do  not  usu- 
ally much  abound.  When  therefore,  the  Pharisees  had 
heard  that  Jesus  had  put  the  Sadducees  to  silence,  in- 
stead of  being  discouraged  from  making  any  more  ex- 
periments of  that  nature,  they  •mere  gathered  together, 
probably  to  consult  how  they  might  renew  their  attacks 
upon  him  with  more  success.  Then  one  of  them, 
which  was  a  lawyer,  asked  him  a  question,  tempting 
him,  and  saying,  "  Master,  which  is  the  great  command- 
ment in  the  law?  Jesus  said  unto  him,  thou  shalt  love 
the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind.  This  is  the  first  and  great 
commandment.  And  the  second  is  like  unto  it,  thou 
fihalt  love  thy  neighbour  as  thyself.  On  these  two 
commandments  hang  all  the  law  and  the  prophets*" 

•  Siinaphanizei  ttk  somosi.    Antiq.  1.  xviii.  c.  2.  p.  793.  Ed.  Huds, 
t  Ex,  ai.  i. 


'^S8  lECTURE  XVIII. 

The  question  here  proposed  to  Jesus  by  the  lawyer, 
or  interpreter  of  the  Mosaic  law,  took  its  rise  probably 
from  a  maxim,  which  seems  to  have  been  received 
among  the  Scribes  and  Pharisees  as  a  first  principle, 
fiamely,  that  such  a  multiplicity  of  precepts  as  the  law 
■Contained  was  too  great  for  any  oae  to  observe ;  and 
therefore  all  that  could  be  required  was,  that  each  should 
select  to  himself  one  or  two  groat  and  impc<rtant  duties, 
on  account  of  v.'hieh,  if  inviolably  observed,  his  trans- 
gressions in  other  respects  would  be  overlooked.  But 
then  immediately  arose  a  question,  which  were  these 
great  and  important  dutieiii  that  ought  to  have  the  prefe- 
rence to  all  the  rest,  and  on  which  they  might  securely 
ground  all  their  merit  and  all  their  pretences  to  the  fa- 
vor of  God.  And  on  this  question  a  variety  of  sects 
were  formed,  under  their  respective  leaders,  who  dis- 
puted about  ihe  chief  duty  much  in  the  same  manner 
as  the  ancient  pagan  philosophers  did  about  the  chief 
good ;  and  exactly  with  the  same  benefit  to  themselves 
and  to  the  world. 

It  was  with  a  reference  therefore  to  these  disputes, 
which  were  so  warmly  agitated  among  the  Pharisees, 
that  the  lawyer  asked  our  Lord,  "  which  was  the  great 
commandment  of  the  law  ? ' '  Our  Saviour's  answer  was, 
*'  thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
{and  with  all  thy  soul,  and  with  all  thy  mind.  This  is 
the  first  and  great  commandment."  He  decided  there- 
fore immediately  in  favor  of  the  moral  law,  and  yet 
with  his  usual  prudence  did  not  neglect  the  ceremonial; 
for  this  very  commandment  (£the  loine  of  God  w&s  writ- 
ten upon  their  phylacteries. 

This  then  being  declared  by  our  Saviour  himself  to 
be  the  frst  of  the  commandments,  must  be  considered 
by  every  Christian  as  standing  at  the  head  of  the  evan- 
gelical code  of  laws  which  he  is  bound  to  obey,  and  as 
entitled  therefore  to  his  first  and  highest  regard.  He  is 
to  love  the  Lord  his  God  "  with  all  his  heart,  with  all 
his  soul,  and  with  all  his  mind  :"  and  the  chief  test  by 
which  the  Gospel  orders  us  to  try  and  meaure  our  love 
to  God  is,  the  regard  wc  pay  to  his  commands.      "  H* 


l^ECTURE  XVIII;  i^ 

that  hath  my  commandments,  and  keepeth  them,  says 
our  Lord,  he  it  is  thatloveth  me."*  St.  John  in  stili 
stronger  terms,  assures  us,  that  "  whoso  keepeth  God's 
word,  in  him  verily  is  the  love  of  God  perfected. ^''^ — 
The  love  of  our  maker  then  is  neither  a  mere  unmean- 
ing animal  fervor,  nor  a  lifeless  formal  worship  or  obe- " 
dience.  It  consists  in  devoutness  of  heart  as  well  aa, 
purity  of  life  ;  and  from  comparing  together  the  diffe- 
rent pas£'?.gcg  of  Scripture  relating  to  it,  we  may  defin© 
it  to  be  such  a  reverential  admiration  of  God's  perfec- 
tions in  general,  and  such  a  grateful  sense  of  his  infinite 
goodness  in  particular,  as  render  the  contemplation  and 
the  worship  of  him  delightful  to  us,  and  produce  in  u* 
a  constant  desire  and  endeavour  to  please  him  in  every 
part  of  our  moral  and  religious  conduct. 

This  is,  in  a  few  words,  what  the  scriptures  mean  hy 
the  love  of  God,  and  what  our  Lord  here  calls  the  first 

AND   GREAT    COMMANDMENT.       It  is  jUStly    50   Called 

for  various  reasons  :  because  he  who  is  the  object  of  it 
is  "the  first  and  greatest  of  all  beings,  and  therefore  the 
duties  owing  to  him  must  have  the  precedence  and  pre- 
eminence over  every  other  ;  because  it  is  the  grand 
leading  principle  of  right  conduct,  the  original  source 
and  fountain  from  which  ail  Christian  graces  flow,  fron^ 
whence  the  living  waters  of  religion  take  their  rise,  and 
branch  out  into  all  the  various  duties  of  human  life  ;. 
because,  in  fine,  it  is,  when  fervent  and  sincere,  the 
grand  masterspring  of  human  conduct ;  the  only  mo- 
tive sufficiently  powerful  to  subdue  our  strongest  pas- 
sions, to  carry  us  triumphantly  through  the  severest 
trials,  and  render  us  superior  to  the  most  formidable 
temptations. 

Next  to  this  in  order  and  in  excellence,  or,  as  our 
Saviour  expresses  it,  like  unto  it,  is,  that  other  divine 
Command,  "  thou  shalt  love  thy  neighbour  as  thv^ 
self." 

By  the  word  neighbour  is  here  to  be  understood,  ev- 
ery man  with  whom  we  have  any  concern  ;  every  one 
who  stands  in  need  of  our  kiudness,  and  to  whom  w^e 

*  Johu«  xiv,  21.  t  1  Johii.  u-  4-- 


«8»  LECTURE  xvirr. 

are  able  to  extend  it ;  which  includes  not  only  our  ref- 
lations, friends,  and  countrymen,  but  even  our  ene- 
mies ;  as  appears  from  the  parable  of  the  good  Samari- 
tan. The  precept  therefore  requires  us  generally  to 
love  our  fellow  creatures  as  we  do  ourselves. 

To  this  it  has  been  objected  that  the  precept  is  im- 
practicable and  impossible.  Self-love,  it  is  contended, 
is  a  passion  implanted  in  our  breasts  by  the  hand  of 
God  himself;  and  though  social  love  is  also  another  af- 
fection which  he  has  given  us,  yet  there  is  no  compari- 
son between  the  strength  of  the  two  principles  ;  and  no 
man  can  or  does  love  all  mankind  as  well  as  he  does 
himself.  It  is  perfectly  true  ;  nor  does  the  precept  be- 
fore us  require  it.  The  words  arc  not  thou  shalt  love 
thy  neighbour  as  much  as  thyself,  but  thou  shalt  love 
thy  neighbour  as  thyself;  that  is,  thou  shalt  entertain 
for  him  an  affection  similar  in  kind,  though  not  equal  in 
degree,  to  that  v/hich  thoa  entertainest  for  thyself.  Our 
self-love  prompts  us  to  seek  our  own  happiness,  as  far 
as  is  consistent  with  the  duties  we  owe  to  God  and  to 
man.  Our  social  love  should  in  the  same  manner 
prompt  us  to  seek  the  happiness  of  our  neighbour,  as 
far  as  is  consistent  with  the  duty  we  owe  to  God  and 
ourselves.  But  in  all  equal  circumstances,  our  love  fOr 
Ourselves  must  have  a  priority  tn  degree  to  the  love  we 
have  for  our  neighbour.  If,  for  instance,  my  neighbour 
is  in  extreme  want  of  food,  and  I  am  in  the  samewant,  I 
am  not  bound  to  give  him  that  food  which  is  indispensa- 
bly necessary  for  my  own  preservation,  but  that  only 
which  is  consistent  with  it.  The  rule  in  short  can  ne- 
ver be  mistaken  by  any  man  of  common  sense.  Our 
business  is  to  take  care  to  carry  it  far  enough  :  nature 
will  take  sufficient  care  that  we  do  not  carry  it  too  far. 
It  is  in  fact  nothing  more  than  what  we  are  taught  by 
another  divine  rule  very  nearly  allied  to  this,  and  which 
all  men  allow  to  be  reasonable,  equitable  and  practica- 
ble ;  "  whatsoever  ye  would  that  men  should  do  unto 
you,  do  ye  even  so  unto  them."* 

This  is  precisely  what  is  meant  by  loving  our  neigh- 
bour as  ourselves  ;  for  when  we  treat  him  exactly  as  we ' 
*  Ms-tth.  Yu.  12. 


1.ECTURE  XVIIL  289 

would  expect  and  hope  to  be  treated  by  him  m  the 
same  circumstances,  we  give  a  ckar  and  decisive  proof 
that  we  love  him  as  ourselves.     And  in  this  there  is 
evidently  no  impossibility,  no  difficulty,  no  obscurity* 
These  then  are  the  two  great  commandments,  on 
which  we  are  told  hang  all  the  law  and  the  prophets  ; 
that  is,  on  them,  as  on  its  main  foundation,  rests  the 
whole  Mosaic  dispensation  ;  for  olthat^  not  of  the  Gos- 
pel, our  Lord  is  here  speaking.     To  explain,  establish, 
and  confirm  these  two  leading  principles  of  human  du- 
ty, was  one  of  the  chief  objects  of  the  law  and  the  pro- 
phets.    But  it  must  at  the  same  time  be  remembered 
(as  I  have  shewn  at  large  in  a  former  lecture*)  that  great 
and  important  as  these  two  precepts  confessedly  are, 
they  do  by  no  means  constitute  the  whole  of  the  Chris- 
tian system.     In  that  we  find  many  essential  improve- 
ments of  the  moral  law,  which  was  carried  by  our  Sav- 
iour to  a  much  higher  degree  of  perfection  than  in  the 
Jewish  dispensation,  as  may  be  seen  more  particularly 
in  his  sermon  on  the  mount.     We  find  also  in  the  New 
Testament  all  those  important  evangelical  doctrines 
which  distinguish  the  Christian  revelation  j  more  par- 
ticularly those  of  a  resurrection  ;    of  a  future  day   of 
retribution,  of  the  expiation  of  our  sins,   original  and 
personal,  by  the  sacrifice  of  Christ,  of  sanctification  by 
the  Holy   Spirit,  of  justification   by  a  true   and  lively 
faith  in  the  merits  of  our  Redeemer.     If  therefore  we 
wish  to  form  a  just  and  correct  idea  of  the  whole  Chris- 
tian dispensation,  and  if  we  wish  to  be  considered  as 
genuine  disciples  of  our  divine  Master,  we  must  not 
content  ourselves  with  observing  only  the  two  leading 
commandments  of  love  to  God  and  love   to   men,   but 
we  must  look  to  the  whole  of  our  religion   as  it  lies  in 
the  Gospel ;  we  must  endeavour  to  stand  pei^ect  in  all 
the  will  of  God,  and  in  all  the  doctrines  of  his  Son,  as 
declared  in  the  Christian  revelation  ;  and  after  doing 
our  utmost  to  fulfil  all  righteousness,  and  to  attend  to 
every  branch  of  our  duty,  both  with  respect  to   God, 
«ur  neighbour,  and  ourselves,  we  must  finally  repose 

*  Lect.  vii.  n.  190. 
37 


290  LECTURE  XVIII. 

all  our  hopes  of  salvation  on  the  merits  of  our  Redeem- 
er, and  on  our  belief  in  him  as  the  way,  the  truth,  and 
the  life. 

I  must  now  put  a  period  to  these  Lectures  for  the 
present  season  ;  and  if  it  should  please  God  to  preserve 
my  life  for  another  year,  I  hope  to  finish  my  observa- 
tions on  the  gospel  of  St.  Matthew  ;  beyond  which  I 
must  not  now  extend  my  views. 

In  the  mean  while,  from  what  I  have  observed  in  the 
progress  of  these  Lectures,  I  cannot  help  indulging  a 
humble  hope  that  they  have  not  been  unattended  with 
some  salutary  eifects  upon  your  minds.     But  when,  on 
the  other  hand,  I  consider  that  the  time  of  year  is  now 
approaching,  in  which  the  gaieties  and  amusements  of 
this  vast  metropolis  are  generally  engaged  in  with  in- 
credible alacrity  and  ardour,  and  multitudes  are  pour- 
ing in  from  every  part  of  the  kingdom  to  take  their 
share  in  them  ;  and  when  I  recollect  further,  that  at 
this  very  period  in  the  last  year  a  degree  of  extrava- 
gance and  wiidness  in  pleasure  took  place,  which  gave 
pain  to  every  serious  mind,  and  was  almost  unexam- 
pled in  any  former  times  ;  I  am  not,  I  confess,  without 
some  apprehensions,  that  the  same  scene  of  levity  and 
dissipaiion  may  again  recur  >.  and  that  some  of  those 
who  now  hear  me  (of  the  younger  part  more  especially) 
may  be  drawn  too  far  into  this  fashionable  vortex,  and 
loose  in  that  giddy  tumult  of  diversion  all  remembrance 
of  what  has  passed  in  this  sacred  place.     I  must  there- 
fore most  earnestly  caution  them  against  these  fascinat- 
ing allurements,  and  recommend  to  them  that  modera- 
tion,  that  temperance,  that  modesty   in  amusements, 
which  their  Christian  profc;5sion  at  all  times  requires ; 
but  for  which  at  this  moment  there  are  reasons  of  pe- 
culiar weight  and  force.-* 

To  indulge  ourselves  in  endless  gaieties  and  expen- 
sive luxuries,  at  a  time  when  so  many  of  our  poorer 
brethren  are,  from  the  heavy  pressure  of  unfavourable 
circumstances,  in  want  of  the  most  essential  necessa- 

*  This  Lecture  was  given  in  April  1800,  a  time  of  great  scarcity  and  ex- 
tKEse  dearr.sss  cf  rJl  the  necessaries  of  life. 


LECTURE  XVIII.  2^ 

Ties  of  life,  would  surely  manifest  a  very  unfeeling  and 
unchristian  disposition  in  ourselves,  and  would  be  a 
most  cruel  and  wanton  aggravation  of  their  suiFerings. 

It  is  true  indeed  that  their  wants  have  hitherto  been 
•  relieved  with  a  liberality  and  kindness,  which  reflect 
the  highest  honor  on  those  who  exercised  them.  But 
the  evil  in  question  still  subsists  in  its  full  force,  and  is, 
I  fear,  more  likely  to  increase  than  to  abate  for  months 
to  come,  and  will  of  course  require  unceasing  exertions 
of  benevolence  and  repeated  acts  of  charity  on  our  part, 
to  alleviate  and  mitigate  its  baneful  effects. 

Every  one  ought  therefore  to  provide  as  ample  a  fund 
as  possible  for  this  purpose  ;  and  how  can  this  be  bet- 
ter provided  than  by  a  retrenchment  of  our  expensive 
■diversions,  our  splendid  assemblies,  and  luxurious  en- 
tertainments ?  We  are  not  no%v  required,  as  the  young 
ruler  in  the  Gospel  was,  to  sell  all  wq  have  and  give  to 
the  poor;  but  we  are  required,  especially  in  times 
such  as  these,  to  cut  off  all  idle  and  needless  articles  of 
profusion,  that  we  "  may  have  to  give  to  him  that  nced- 
€th." 

And  when  we  consider  that  the  expence  of  a  single 
evening's  amusement,  or  a  single  convivial  meeting, 
would  give  support  and  comfort  perhaps  to  twenty 
wretched  families,  pining  in  hunger,  in  sickness,  and  in 
sorrow,  can  we  so  far  divest  ourselves  of  all  the  tender 
feelings  of  our  nature  (not  to  mention  any  higher  prin- 
ciple), can  we  be  so  intolerably  sellish,  so  Vv'cded  to 
pleasure,  so  devoted  to  our  own  gratification,  as  to  let 
the  lowest  of  our  brethren  perish,  while  vve  are  solacing 
-burselves  with  every  earthly  delight  ?  No  one  that  gives 
himself  leave  to  reflect  for  a  moment  can  think  this  to  be 
right,  can  maintain  it  to  be  consistent  with  his  duty  ei- 
ther to  God  or  man.  And,  even  in  respect  to  iho.  very 
object  we  so  eagerly  pursue,  and  are  so  anxious  to  ob- 
tain, in  point  even  of  pleasure,  I  mean,  and  self-gratifi- 
cation, I  doubt  much  whether  the  giddiest  votary  of  a- 
muscment  can  receive  half  the  real  satisfaction  from 
the  gayest  scenes  of  dissipation  he  is  immersed  in,  that 
he  would  experience  (if  he  would  but  try)  from  rescu- 


292  LECTURE  XIX. 

ing  a  fellow- creature  from  destruction,  and  lighting  up 
an  afflicted  and  fallen  countenance  with  joy. 

Let  us  then  abridge  ourselves  of  a  few  indulgences, 
and  give  the  price  of  what  they  would  cost  us  to  those 
who  have  none.  By  this  laudable  species  of  cecono- 
my,  we  shall  at  once  improve  ourselves  in  a  habit  of 
self-denial  and  self-government ;  we  shall  demonstrate 
the  sincerity  of  our  love  to  our  fellow- creatures,  by 
giving  up  something  that  is  dear  to  us  for  their  sake,  by 
sacrificing  our  pleasures  to  their  necessities  ;  and  above 
all  we  shall  approve  ourselves  as  faithful  servants  in  the 
sight  of  our  Almighty  Sovereign  ;  we  shall  give  some 
proof  of  our  gratitude  to  our  Heavenly  Benefactor  and 
Friend,  who  has  given  us  richly  all  things  to  enjoy  ; 
and  who,  in  return  for  that  bounty,  expects  and  com* 
mands  us  to  be  rich  in  good  works,  to  feed  the  hungry, 
to  clothe  the  naked,  to  comfort  the  sick,  to  visit  the 
fatherless  and  widow  in  their  affliction,  and  to  keep  our, 
selves  unspotted  from  the  world,  unpolluted  by  its  vi.. 
ces,  and  unsubdued  by  its  predominant  vanities  and 
follies. 


==^s»e®©®€>®ft»4 


LECTURE  XIX, 

MATTHEW  xxiv, 

THIS  course  of  Lectures  for  the  present  year  will 
begin  with  the  twenty-fourth  chapter  of  St.  Matthew  ; 
which  contains  one  of  the  clearest  and  most  important 
prophecies  that  is  to  be  found  in  the  sacred  writings. 

The  prophecy  is  that  which  our  blessed  Lord  deliv^ 
ered  respecting  the  destruction  of  Jerusalem,  to  which, 
I  apprehend,  the  whole  of  the  chapter,  in  its  primary 
acceptation,  relates.  At  the  same  time  it  must  be  ad- 
mitted, that  the  forms  of  expression,  and  the  images 
ipade  use  of,  are  for  the  most  part  applicable  also  to  the; 


LECTURE  XIX.  298 

day  of  judgment ;  and  that  an  allusion  to  that  great 
event,  as  a  kind  of  secondary  object,  runs  through  al- 
most every  part  of  the  prophecy.  This  is  a  very  com- 
mon practice  in  the  prophetic  writings,  where  two  sub- 
jects are  frequently  carried  on  together,  a  principal  and 
a  subordinate  one.  In  Isaiah  there  are  no  less  than  three 
subjects,  the  restoration  of  the  Jews  from  the  Babylo- 
nish captivity,  the  call  of  the  Gentiles  to  the  Christian 
covenant,  and  the  redemption  of  mankind  by  the  Messi- 
ah, which  are  frequently  adumbrated  under  the  same 
figures  and  images,  and  are  so  blended  and  interwoven 
together,  that  it  is  extremely  difficult  to  separate  them 
frf>m  each  other.*  In  the  same  manner  our  Saviour, 
in  the  chapter  before  us,  seems  to  hold  out  the  destruc- 
tion of  Jerusalem,  which  is  his  principal  subject,  as  a 
type  of  the  dissolution  of  the  world,  which  is  the  under- 
part  of  the  representation.  By  thus  judiciously  ming- 
ling  together  these  two  important  catastrophes,  he  gives 
at  the  same  time  (as  he  does  in  many  other  instances)  a 
most  interesting  admonition  to  his  immediate  hearers 
the  Jews,  and  a  most  awful  lesson  to  all  his  future  dis- 
ciples ;  and  the  benefit  of  his  predictions,  instead  of 
being  confined  to  one  occasion,  or  to  one  people,  is 
by  this  admii^able  management  extended  to  every  sub- 
sequent period  of  time,  and  to  the  whole  Christian 
world. 

After  this  general  remark,  which  is  a  sort  of  key  to 
the  whole  prophecy,  and  will  afford  an  easy  solution  to 
several  difficulties  that  occur  in  it,  I  shall  proceed  to 
(Consider  distinctly  the  most  material  parts  of  it. 

We  are  told  in  the  first  verse  of  this  chapter,  that  "  on 
our  Saviour's  departing  from  the  temple  his  disciples 
came  to  him,  to  shew  him  the  buildings  of  it ;"  that  is, 
to  draw  his  attention  to  the  magnitude,  the  splendour, 
the  apparent  solidity  and  stability  of  that  magnificent 
structure.  It  is  observable  that  they  advert  particular- 
ly to  the  stones  of  which  it  was  composed.  In  St. 
Mark  their  expression  is,  *'  See  what  manner  of  stones, 
^nd  what  buildings  are  here;"  and  in  St.    Luke  they 

*  Bishop  Lowth  on  Isaiah  lii.  13. 


^94  LECTURE  XIX. 

speak  of  the  goodly  stones  and  gifts  with  which  it  was 
adorned.  This  seems  at  the  first  view  a  circumstance 
of  Uttle  importance  ;  but  it  shows  in  a  very  strong 
light  with  what  perfect  fidelity  and  minute  accuracy  ev- 
ery thing  is  described  in  the  sacred  writings.  For  it 
appears  from  the  historian  Josephus,  that  there  was 
scarce  any  thing  more  remarkable  in  this  celebrated 
temple  than  the  stupendous  size  of  the  stones  with 
w^hich  it  was  constructed.  Those  employed  in  the 
foundations  were  forty  cubits,  that  is  above  sixty  feet, 
in  length;  and  the  superstructure,  as  the  same  historian 
observes,  was  worthy  of  such  foundations,  for  there 
were  stones  in  it  of  the  whitest  marble,  upwards  of  six- 
ty-seven feet  long,  more  than  seven  feet  high,  and  nine 
broad.* 

It  was  therefore  not  without  reason  that  the  disciples 
particularly  noticed  the  uncommon  magnitude  of  the 
stones  of  this  superb  temple,  from  which,  and  from  the 
general  solidity  and  strength  of  the  building,  they  prob- 
ably flattered  themselves,  and  meant  to  insinuate  to 
their  divine  Master,  that  this  unrivalled  edifice  was 
built  for  eternity,  was  form^ed  to  stand  the  shock  of 
ages,  and  to  resist  the  utmost  efforts  of  human  power  to 
destroy  it.  How  astonished  then  and  dismayed  must 
they  have  been  at  our  Saviour's  answer  to  these  trium- 
phant observations  of  theirs  !  Jesus  said  unto  them,  "  See 
ye  not  all  those  things?  Verily  I  say  unto  you,  there 
shall  not  be  left  here  one  stone  upon  another  that  shall 
not  be  thrown  down."  This  is  a  proverbial  expres- 
sion, used  on  other  occasions  to  denote  entire  destruc- 
tion ;  and  therefore  had  the  temple  been  reduced  to  ru- 
ins in  the  usual  way,  the  prophecy  would  have  been 
fully  accomplished.  But  it  so  happened  that  this  pre- 
diction was  almost  literally  fulfilled,  and  that  in  reality 
scarce  one  stone  was  left  upon  another.  For  when  the 
Romans  had  taken  Jerusalem,  Titus  ordered  his  soldiers 
to  dig  up  the  foundations  both  of  the  city  and  the  tem- 
ple.f     The  Jewish  writers  also    themselves  acknovvl- 

*  Josephus  de  Bell.  Jiid.  1.  x.  c.  5. 

t  Jos.  de  Bello  Jud.  1.  vii.  c.  i.  p.  170.  B. 


LECTURE  XIX.  29^ 

edge,  that  Terentius  Rufus,  who  was  left  to  command 
the  army,  did  with  a  plough- share  tear  up  the  founda- 
tions of  the  temple  ;*  and  thereby  fulfilled  that  prophe- 
cy of  Micah.-f  "  Therefore  shall  Zion  for  your  sake 
be  ploughed  as  a  field."  And  in  confirmation  of  this 
remarkable  circumstance,  Eusebius  also  assures  usy 
that  the  temple  was  ploughed  up  by  the  Romans  ;  and 
that  he  himself  saw  it  lying  in  ruins. J  The  evangelist 
next  informs  us,  that  as  Jesus  sat  on  the  mount  of  Ol- 
ives, which  was  exactly  apposite  to  the  hill  on  which 
the  temple  was  built,  and  commanded  a  very  fine  view 
of  it  from  the  east,  his  disciples  came  unto  him  private- 
ly, saying,  "  Tell  us  when  shall  these  things  be,  and 
what  shall  be  the  sign  of  thy  coming,  and  of  the  end 
of  the  world."  The  expressions  here  made  use  of,  the 
sign  of  thy  comings  and  the  end  of  the  vjorld,  at  the  first 
view  naturally  lead  our  thoughts  to  the  coming  of 
Christ  at  the  day  of  judgment,  and  the  final  desolution 
of  this  earthly  globe.  But  a  due  attention  to  the  paral- 
lel passages  in  St.  Mark  and  St.  Luke,  and  a  critical 
examination  into  the  real  import  of  those  two  phrases 
in  various  parts  of  Scripture,  will  soon  convince  a  care- 
ful inquirer,  that  by  the  coming  of  Christ  is  here  meanty 
not  his  coming  to  judge  the  world  at  the  last  day,  but 
his  coming  to  execute  judgment  upon  Jerusalem  ;§  and 
that  by  the  end  of  the  world  is  to  be  understood,  not  the 
final  consummation  of  all  things  here  'below,  but  the 
end  of  that  age^  the  end  of  the  Jewish  state  and  polity  ; 
the  subversion  of  their  city,  temple  and  government.  ][ 

The  real  questions  therefore  here  put  to  our  Lord  by 
the  disciples  were  these  two  : 

1st.  At  \vhat  time  the  destruction  of  Jerusalem  was 
to  take  place  :   "  Tell  us,  when  shall  these  things  be  ?" 

2dly.  What  the  signs  were  that  were  to  precede  it  %. 
"  What  shall  be  the  sign  of  thy  coming?" 

*  See  Whitby  iia  Loc. 

t  Chap.  iii.  12. 

\  Euseb   Dem.  Evang.  I.  vi.  13. 

\  See  Markxiii.  4.  Luke  xxi.  7.  Mattli.  xxiv.  4,  5  ;xvi.  28.  Johnxxi.  S?. 

I)  The  word  aion  (here  translated  the  world)  frequently  means  nothing 
•nore  than  an  age,  a  certain  dennite  period  of  tiine.  See  Matth.  xxiv.  6.  14. 
Mark  xiii.  7.   Luke  xxi.  9.  compared  with  verse  20.     Hebrews  ix.  26, 


me  LECTURE  XIX. 

Our  Lord  in  his  answer  begins  first  with  the  signs f 
of  which  he  treats  from  the  4th  to  the  31st  verse,  inclu- 
sive* 

The  first  of  these  signs  is  specified  in  the  5th  verse, 
*'  Many  shall  come  in  my  name,  saying,  I  am  Christ, 
and  shall  deceive  many." 

This  part  of  the  prophecy  began  soon  to  be  fulfilled ; 
for  we  learn  from  the  ancient  writers,  and  particularly 
from  Josephus,  that  not  long  after  our  Lord's  ascension 
several  impostors  appeared,  some  pretending  to  be  the 
Messiah,  and  others  to  foretel  future  events.  The  first 
were  those  whom  our  Lord  here  savs  should  come  in  his 
name^  and  were  therefore  false  Christs.  The  others 
are  alluded  to  in  the  eleventh  verse,  under  the  name  of 
false  prophets:  "  Many  false  prophets  shall  arise,  and 
shall  deceive  many."  Of  the  first  sort  were,  as  Origen 
informs  us,*  one  Dosithcus,  who  said  that  he  was  the 
Christ  foretold  by  Moses  ;  and  Simon  Magus,  who  said 
he  appeared  among  the  Jews  as  the  Son  of  God.  Be- 
sides several  others  alluded  to  by  Josephus. f 

The  same  historian  tells  us,  that  there  were  many 
false  prophets^  particularly  an  Egyptian,  who  collected 
together  above  thirty  thousand  Jews,  whom  he  had  de- 
ceivedjl  and  Theudas  a  magician,  who  said  he  was  a 
prophet,  and  deceived  many  ;  and  a  multitude  of  oth- 
ers, who  deluded  the  people  even  to  the  last,  with  a 
promise  of  help  from  God.  And  in  the  reign  of  Nero, 
when  Felix  was  procurator  of  Judas,  such  a  number  of 
these  impostors  made  their  appearance,  that  many  of 
them  were  seized  and  put  to  death  every  day.§ 

The  next  signs  pointed  out  by  our  Lord  are  these 
that  follow.  "  Ye  shall  hear  of  wars  and  rumours  of 
wars  ;  see  that  ye  be  not  troubled  ;  for  all  these  things 
must  come  to  pass,  but  the  end  is  not  yet :  for  nation 
shall  rise  against  nation,  and  kingdom  against  kingdom ; 
and  there  shall  be  famines  and  pestilences,  and  earth- 
quakes in  divers  places  :  all  these  are  the  beginning  of 
sorrows." 

•  Origen  :  Adv.  Cels.  1. 1  and  6.  f  De  Bell.  Jud.  I.  i.  p.  705. 

\  Jos.  Antiq.  1.  20.  c.  6.  and  c.  4.  s.  1.  Ed.  Huds. 
V  lli.  c.  7.  s.  5.  p.  832. 


LECTURE  XIX.  297 

That  there  were  in  reality  great  disturbances  and 
commotions  in  those  times,  that  there  were  not  only 
rumours  of  wars,  but  wars  actually  existing,  and  con- 
tinued dissentions,  insurrections,  and  massacres  among 
the  Jews,  and  other  nations  who  dwelt  in  the  same  ci- 
ties with  them,  is  so  fully  attested  by  all  the  historians 
of  that  period,  but  more  particularly  by  Josephus,  that 
to  produce  all  the  dreadful  events  of  that  kind  which  he 
enumerates,  would  be  to  transcribe  a  great  part  of  his 
history.  It  is  equally  certain,  from  the  testimony  of 
the  same  author,  as  well  as  from  Eusebius,  and  several 
profane  historians,  that  there  were  famines,  and  pesti- 
lences, and  earthquakes  in  divers  places.  It  is  added 
in  the  parallel  place  by  St.  Luke,*  "  that  fearful  sights 
and  great  signs  shall  there  be  from  heaven."  And  ac- 
cordingly Josephus,  in  the  preface  to  his  history  of  the 
Jewish  war,  and  in  the  history  itself,  enumerates  a  great 
variety  of  astonishing  signs  and  prodigies,  which  he 
says  preceded  the  calamities  that  impended  over  the 
Jews,  and  which  he  expressly  affirms,  in  perfect  cori- 
formity  to  our  Saviour's  prediction,  were  signs  mani- 
festly intended  to  forebode  their  approaching  destruc- 
tion.! And  these  accounts  are  confirmed  by  the  Ro- 
man historian  Tacitus,  who  says  that  many  prodigies 
happened  at  that  time ;  armies  appeared  to  be  engaging 
in  the  sky,  arms  were  seen  glittering  in  the  air,  the 
temple  was  illuminated  with  flames  issuing  from  the 
clouds,  the  doors  of  the  temple  suddenly  burst  open, 
and  a  voice  more  than  human  was  heard,  "  that  the 
gods  were  departing  ;"  and  soon  after  a  great  motion, 
as  if  they  iDere  departing.  J 

The  sign  next  specified  by  our  Saviour  in  the  ninth 
and  the  four  following  verses,  relates  to  the  disciples 
themselves.  '*  Then  shall  they  deliver  you  up  to  be 
afflicted,  and  shall  kill  you,  and  ye  shall  be  hated  of  all 
nations  for  my  name's  sake."  The  parallel  passages  in 
St.  Luke  and  St.  Mark  are  still  stronger,  and  morepar- 

*  Luke  xxi.  11.  f  Jos,  Proem,  sect.  11,  p.  957-     De  Bell.  Jud.  1.  ^\. 

c.  5.  s.  3  p.  1281—82.  &  1.7.  c.  30.    ' 
\  Tacitus  1.  V.  p.  25.     Ed.  Lips. 


298  LECTURE  XIX. 

ticular.  St.  Mark  says,  "  they  shall  deliver  yoU  up  t<5' 
the  councils :  and  in  the  synagogue  ye  shall  be  beaten  j 
and  ye  shall  be  brought  before  rulers  and  kings  for  my 
sake,  for  a  testimony  against  them."*  St.  Luke's 
words  are,  *'  They  shall  lay  their  hands  on  you,  and 
persecute  you,  delivering  you  up  to  the  synagogues, 
and  into  prisons,  being  brought  before  kings  and  ru- 
lers for  my  name's  sake."f  That  every  cireumstance 
here  mentioned  was  minutely  and  exactly  verified  in  the 
sufferings  of  the  apostles  and  disciples  after  our  Lord's 
decease,  must  be  perfectly  well  known  to  every  one 
that  has  read  the  Acts  of  the  Apostles,  You  will  there 
see  that  the  lives  of  the  apostles  were  one  continued 
scene  of  persecution,  affliction,  and  distress  of  every 
kind  ;■  that  they  were  imprisoned,  were  beaten,  were 
brought  before  councils,  and  sanhedrims,  and  kings  ; 
were  many  of  them  put  to  death,  and  were  hated  of  all 
nations,  by  the  heathens  as  well  as  by  the  Jews,  for  the 
sake  of  Christ ;  that  is,  for  being  called  by  his  name, 
"f  he  very  name  of  a  Christian  was  a  crime ;  and  it  expo- 
sed them  to  every  species  of  insult,  indignity,  and  cru- 
elty. 

To  all  these  calamities  was^  to  be  added  anothery 
which  we  find  in  the  tenth  verse.  "  Then  shall  many 
be  offended,  and  shall  betray  one  another,  and  shall  hate 
one  another."  The  meaning  is,  that  many  Christians, 
terrified  with  these  persecutions,  shall  become  apostates 
from  their  religion,  and  renounce  their  faith  ;  for  that  is 
"the  meaning  generally  of  the  Vi'ord  offend  in  the  New 
Testament.  That  this  would  sometimes  happen  under 
such  trials  and  calamities  as  the  first  Christians  were  ex. 
posed  to,  we  may  easily  believe,  and  St.  Paul  particularly 
mentions  a  few  v/ho  turned  away  from  him,  and  forsook 
him;  namely,  Phygellus,  Hermogenes,  and  Demas.J 
The  other  circumstance  here  predicted,  "  that  the  dis- 
ciples should  betray  one  another,"  is  remarkably  veri- 
fied by  the  testimony  of  the  Roman  historian  Tacitus, 
who,  in  describing  the  persecution  under  Nero,  tells 
us    "  that  several  Christians  were  at  first  apprehended,. 

*  Mark  xiii.  9.  f  Luke  xxi.  12.  :j:  2  Tiin.  i.  15-.  iv.  10. 


I.ECTURE  XIX.  299 

and  then,  by  their  discovery ^  a  multitude  of  others,  were 
convicted,  and  cruelly  put  to  death,  with  derision  and 
insult.* 

It  is  a  natural  consequence  of  all  this,  that  the  ardour 
of  many  in  embracing  and  professing  Christianity  should, 
be  considerably  abated,  or,  as  it  is  expressed  in  the 
twelfth  verse,  that  the  iove  of  many  should  wax  cold  ; 
and  of  this  we  find  several  instances  mentioned  by  the 
sacred  writers,  t 

"  But  he  that  shall  endure  unto  tlie  end  (adds  our 
Lord  in  the  thirteenth  verse)  the  same  shall  be  saved." 
He  that  shall  not  be  dismayed  by  these  persecutions, 
but  shall  continue  firm  in  his  faith  and  unshaken  in  his 
duty  to  the  last,  shall  be  saved,  both  in  this  world  and 
the  next.  It  is,  we  know,  the  uniform  doctrine  of 
scripture,  that  they  who  persevere  in  the  belief  and  the 
practice  of  Christianity  to  the  end  of  their  lives,  shall, 
through  the  merits  of  their  Redeemer,  be  rewarded 
with  everlasting  life.  And  with  respect  to  the  present 
life,  and  the  times  to  which  our  Saviour  here  alludes, 
it  is  remarkable,  that  none  of  his  disciples  were 
known  to  perish  in  the  siege  and  destruction  of  Jeru- 
salem. 

Another  sign  which  was  to  precede  the  demolition  of 
the  temple  and  the  city  of  Jerusalem  was,  that  the  Chris- 
tian religion  was  first  to  be  propagated  over  the  greater 
part  of  the  Roman  empire,  which  in  scripture,  as  well  as 
by  the  Roman  writers,  was  called //z(?  iu(7r/<;/.  "This 
gospel  of  the  kingdom  shall  be  preached  in  all  the 
w^orld,  for  a  witness  unto  all  nations  ;  and  then  shall 
the  end  come."  Then  shall  come  what  is  called  in  the 
third  verse  the  end  of  the  ivorld;  that  is,  the  Jewish 
world,  the  Jewish  state  and  government. 

And  accordingly  St.  Paul,  in  his  Epistle  to  the  Co- 
lossians,  speaks  of  the  Gospel  "  being  come  unto  all 
the  world  and  preached  to  every  creature  under  hea- 
ven. "J  And  we  learn  from  the  most  authentic  writers, 
and  the  most  ancient  records,  that  the  Gospel  was 
preached  within  thirty  years  after  the  death  of  Christ, 

*  Tac.  Ann.  1.  15.         t   2  Tim.  iv.  16.  Heb.  x.  25.         ^  Col.  i.  6.  23. 


500  LECTURE  XIX. 

in  Idiimse,  Syria,  and  Mesopotamia ;  in  Media  and  f 
Parthia,  and  many  parts  of  Asia  Minor ;  in  Egypt, 
Mauretania,  Ethiopia,  and  other  regions  of  Africa;  in 
Greece  and  Italy ;  as  far  north  as  Scythia,  and  as  far 
westward  as  Spain,  and  in  this  very  island  which  we 
inhabit ;  where  there  is  great  reason  to  believe  Chris- 
tianity was  planted  in  the  days  of  the  apostles,  and  be- 
fore the  destruction  of  Jerusalem.  And  this,  it  is  said, 
was  to  be  "  for  a  testimony  against  them;"  that  is, 
against  the  Jews  ;  for  a  testimony  that  the  off'er  of  sal- 
vation was  made  to  them  in  every  part  of  the  world 
where  they  were  dispersed ;  and  that,  by  their  obstinate 
rejection  of  it,  they  had  merited  the  signal  punishment 
which  soon  after  overtook  them. 

Our  Lord  then  goes  on  to  still  more  alarming  and 
more  evident  indications  of  the  near  approach  of  danger 
to  the  Jewish  nation.  "  When  ye  therefore  shall  see 
the  abomination  of  desolation  spoken  of  by  Daniel  the 
prophet,*  stand  in  the  holy  place  (let  him  that  readeth 
understand) ;  then  let  them  that  be  in  Judcea  flee  into 
the  mountain."  The  meaning  of  this  passage  is  clear- 
ly and  fully  explained  by  the  parallel  place  in  St.  Luke : 
*'  when  ye  shall  see  Jerusalem  compassed  with  armies, 
then  know  that  the  desolation  thereof  is  nigh."  The 
abomination  of  desolation  therefore  denotes  the  Roman 
army  which  besieged  Jerusalem,  and  which  Daniel  al- 
so, in  the  place  alluded  to,  calls  the  abomination  'which 
makes  desolate. 

The  Roman  army  is  here  called  an  abomination^  be- 
cause upon  their  standards  were  depicted  the  images 
of  their  emperor  and  their  tutelary  gods,  whom  they 
worshiped  :  and  it  is  well  known  that  idols  were  held 
by  the  Jews  in  the  utmost  abhorrence  ;  and  the  very 
name  they  g'ave  them  was  the  expression  here  made 
use  of,  an  abomination.  The  word  desolation  is  added 
for  an  obvious  reason,  because  this  mighty  army  bro't 
ruin  and  desolation  upon  Jerusalem. 

This  citv  and  the  mountain  on  which  it  stood,  and  a 
circuit  of  several  furlongs  around  it,  were  accounted 

*  Chap.  ix.  27. 


I-ECTURE  XIX,  501 

holy  ground ;  and  as  the  Rotnan  standards  were  plant- 
ed in  the  most  conspicuous  places  near  the  fortifications 
of  the  cit)^,  they  are  here  said  to  stand  in  the  holy  place ^ 
or,  as  St.  Mark  expresses  it,  "to  stand  where  they  ought 
not."  And  Josephus  tells  us,  that  after  the  city  was 
taken,  *'  the  Romans  brought  their  ensigns  into  the 
temple,  and  placed  one  of  them  against  the  eastern  gate, 
and  sacrificed  to  them  there  ;  which  was  the  greatest 
insult  and  outrage  that  could  possibly  be  offered  to  that 
wretched  people."* 

When  therefore  this  desolating  abomination,  this 
idolatrous  and  destructive  army  appeared  before  the 
holy  city,  "  then,  says  our  Lord,  let  them  which  be  in 
Judea  flee  into  the  mountains  ;  let  him  which  is  on  the 
house  top  not  come  down  to  take  any  thing  out  of  his 
house,  neither  let  him  that  is  in  the  fields  return  back 
to  take  his  clothes."  These  are  allusions  to  Jewish 
customs,  and  are  designed  to  impress  upon  the  disci- 
ples the  necessity  of  immediate  flight,  not  suffering 
themselves  to  be  delayed  by  turning  back  for  any  ac- 
commodations they  might  wish  for.  *'  And  v/oe  unto 
them  that  are  with  child,  and  to  those  that  give  suck  in 
those  days  !  And  pray  ye  that  your  flight  be  not  in  the 
winter,  neither  on  the  sabbath-day  :"  that  is,  unfortu- 
nate will  be  it  for  those  who,  in  such  a  time  of  terror 
and  distress,  shall  have  any  natural  impediments  to  ob- 
struct their  flight,  and  who  are  obliged  to  travel  in  the 
winter  season,  when  the  weather  is  severe,  the  roads 
rough,  and  the  days  short ;  or  on  the  sabbath-day,  when 
the  Jews  fancied  it  unlawful  to  travel  more  than  a  mile 
or  two.  These  kind  admonitions  were  not  lost  upon 
the  disciples.  For  we  learn  from  the  best  ecclesiastical 
historians,  that  when  the  Roman  armies  approached  to 
Jerusalem,  all  the  Christians  left  that  devoted  city,  and 
fled  to  Pella,  a  mountainous  country,  and  to  other  places 
beyond  the  river  Jordan.  And  Josephus  also  informs 
us,  that  when  Vespasian  was  drawing  his  forces  towards 
Jerusalem,  a  great  multitude  fled  from  Jericho  into  the 
mountainous  country  for  their  security,  f 

*  De  Bell.  Jud.  1.  vi.  c.  6.  s.  1.  p.  1283. 

t  De  Bell.  Jud.  1.  iv.  c.  8.  s.  2.  p.  11^3.  Ed.  Huds. 


$02  LECTURE  XIX. 

And  happy  was  it  for  them  that  they  did  so,  for  the 
jiiiseries  experienced  by  the  Jews  in  that  siege  were  aL 
most  without  a  parallel  in  the  history  of  the  world.-—:- 
"  Then,"  says  our  Saviour,  "  shall  be  great  tribulation, 
such  as  was  not  from  the  beginning  of  the  world  to  this 
time,  no,  nor  ever  shall  be."  This  expression  is  a 
proverbial  one,  frequently  made  use  of  by  the  sacred 
writers  to  express  some  very  uncommon  calamity,* 
and  therefore  it  is  not  necessary  to  take  the  words  in 
their  strictest  sense.  But  yet  in  fact  they  were  in  the 
present  instance  almost  literally  fulfilled ;  and  whoever 
will  turn  to  the  history  of  this  war  by  Josephus,  and 
there  read  the  detail  of  the  horrible  and  almost  incredi- 
ble calamities  endured  by  the  inhabitants  of  Jerusalem, 
during  the  siege,  not  only  from  the  fire  and  sword  of  the 
enemies  without,  but  from  famine  and  pestilence,  and 
continual  massacres  and  murders  from  the  fiend-like 
fury  of  the  seditious  zealots  within,  will  be  convinced, 
that  the  very  strong  terms  made  use  of  by  our  Lord, 
even  when  literally  interpreted,  do  not  go  beyond  the 
truth.  Indeed  Josephus  himself,  in  his  preface  to  his 
history,  expresses  himself  almost  in  the  very  same 
words  :  • '  our  city,  says  he,  of  all  those  subjected  to 
the  Romans,  was  raised  to  the  highest  felicity,  and  was 
thrust  down  again  to  the  lowest  gulf  of  misery  ;  for  if 
the  misfortunes  of  all  from  the  beginning  of  the  world 
were  compared  with  those  of  the  Jews,  they  would  ap- 
pear much  inferior  upon  the  comparison."!  Is  not 
this  almost  precisely  what  our  Saviour  says,  "^  there 
shall  be  great  tribulation,  such  as  was  not  from  the  be- 
ginning of  the  world  to  this  time,  no,  nor  ever  shall 
be."  It  is  impossible  one  would  think,  even  for  the 
most  stubborn  infidel,  not  to  be  struck  with  the  great 
similarity  of  these  two  passages ;  and  not  to  see  that 
the  prediction  of  our  Lord,  and  the  accomplishment  of 
it,  as  described  by  the  historian,  are  exact  counterparts 
of  each  other,  and  seem  almost  as  if  they  had  been  writ- 
ten by  the  very  same  person.     Yet  Josephus  was   not 

*  Ex.  X.  14.  Joel  ii.  2.  Dan.  xii.  1.   Maccab.  ix.  27. 
t  De  Bell.  Jud.  Proemium,  p.  955.  Ed.  Huds. 


LECTURE  Xix;  SOS^ 

born  till  after  onr  Saviour  was  crucified ;  and  he  was 
not  a  Christian,  but  a  Jew ;  and  certainly  never  meant 
to  give  any  testimony  to  the  truth  of  our  religion. 

The  calamities  above  mentioned  were  so  severe,  that 
had  they  been  of  long  continuance  the  whole  Jewish 
nation  must  have  been  destroyed  ;  "  except  those  days 
should  be  shortened,  there  should  no  flesh  be  saved, 
says  Christ,  in  the  twenty-third  verse ;  but  (he  adds) 
for  the  elect's  sake,  those  days  shall  be  shortened." — 
They  ivere  shortened  for  the  sake  of  the  elect,  that  is, 
of  those  Jews  who  had  been  converted  to  Christianitv  ; 
and  they  were  shortened  by  the  besieged  themselves, 
by  their  seditious  and  mutual  slaughters,  and  their  mad- 
ness in  burning  their  own  provisions. 

"  Then  continues  Jesus,  if  any  man  shall  say  unto 
you,  Lo ;  here  is  Christ,  or  there,  believe  it  not :  for 
there  shall  arise  false  Christs  and  false  prophets,  and 
shall  shew  great  signs  and  wonders,  insomuch  that  (if 
it  were  possible)  they  shall  deceive  the  very  elect.  Be- 
hold, I  have  told  you  before.  Wherefore,  if  they  shall 
say  unto  you  he  is  in  the  desert ;  go  not  forth  :  behold 
he  is  in  the  secret  chambers  :  believe  it  not.  For  as 
the  lightning  cometh  out  of  the  east  and  shineth  even 
unto  the  west,  so  shall  the  coming  of  the  Son  of  man 
be.  For  wheresoever  the  carcase  is,  there  shall  the 
eagles  be  gathered  together,"  Our  Lord  had  already 
cautioned  his  disciples  against  believing  the  false 
Christs  and  false  prophets  who  would  appear  before' the 
siege,  and  he  now  warns  them  against  those  that  would 
rise  up  during  the  siege.  This,  Josephus,  tells  us, 
they  did  in  great  abundance  ;  and  flattered  the  Jews 
with  the  hope  of  seeing  their  Messiah  coming,  with 
great  power,  to  rescue  them  from  the  hands  of  the  Ro- 
mans,* And  thev  also  pretended  to  shew  si^ns  and 
ivonders  ;  the  very  words  made  use  of  by  the  same  his- 
torian, as  well  as  by  our  Lord.f  And  it  is  remarka- 
ble that  Christ  here  foretels,  not  only  the  appearance  of 

»  Jos.  de  Bell.  Jud.  1.  vi.  c  5.  s.  2.  p.  1281.  and  Euseb.  His!:.  Eccles.  1.  iv. 
*.  6. 

t  Jos.  Antiq.  1.  xx.  c.  27.  s.  6.  p.  983.  Ed,-  Huds- 


804  LECTURE  XIX. 

these  false  prophets,  but  the  very  places  to  which  they 
would  lead  their  deluded  followers ;  and  these  were, 
the  "  desert,  and  the  secret  chamber."  And  accor- 
dingly, if  you  look  into  the  history  of  Josephus,  you 
will  find  both  these  places  distinctly  specified  as  the 
theatres  on  which  these  impostors  exhibited  their  delu- 
sions. For  the  historian  relates  a  variety  of  instances 
in  which  these  fiilse  Christs  and  false  prophets  betrayed 
their  follov/ers  into  the  desert,  where  they  were  con- 
stantly destroyed  ;  and  he  also  mentions  one  of  these 
pretenders,  who  declared  to  the  inhabitants-  of  Jerusa- 
lem, that  God  commanded  them  to  go  up  into  a  par- 
ticular part  of  the  temple  (into  the  secret  chamber^  as 
our  Lord  expresses  it)  and  there  they  should  receive 
the  signs  of  deliverance.  A  multitude  of  men,  wo- 
men, and  children  went  up  accordingly  ;  but,  instead 
of  deliverance,  the  place  was  set  on  fire  by  the  Romans, 
and  six  thousand  perished  miserably  in  the  flames,  or 
by  endeavouring  to  escape  them.* 

But  the  appearance  of  the  true  Christ  was  not  to  be 
in  that  way  ;  it  was  to  be  as  visible  and  as  rapid  as  a 
flash  of  lightning  :  "  for  as  the  lightning  cometh  out  of 
the  east  and  shineth  even  unto  the  west,  so  shall  also 
the  coming  of  the  Son  of  man  be."  It  shall  not  be  in 
a  remote  desert  or  in  a  secret  chamber  of  the  temple, 
but  shall  be  rendered  conspicuous  by  the  sudden  and 
entire  overthrow  of  Jerusalem,  and  its  inhabitants. 

"  For  wheresoever  the  carcase  is,  there  will  the  ea- 
gles be  gathered  together." 

By  the  carcase  is  meant  the  Jewish  nation,  which 
was  morally  and  judicially  dead  ;  and  the  instruments 
of  divine  vengeance,  that  is  the  Roman  armies,  whose 
standards  were  eagles,  would  be  collected  together 
against  the  wicked  people,  as  eagles  are  gathered  to- 
gether to  devour  their  prey. 

In  the  three  following  verses,  the  language  of  our 
divine  Master  becomes  highly  figurative  and  sublime. 
*'  Immediately  after  the  tribulation  of  those  days  shall 

*  Jos.  Antiq.  1.  xx.  c.  7.  s.  6.  and  c.  7.  s.  10.  De  Bell.  Jiid.  1.  ii.  c.  13.  s.  4. 
and  I.  vii.  c.  11.  s.  1.  Ed.  Huds. 


Lt'GTtJRE  XIX.  105 

the  sun  be  darkened,  and  the  moon  shall  not  give  her 
light,  and  the  stars  shall  fall  from  heaven,  and  the  pow* 
ers  of  the  heavens  shall  be  shaken.  And  then  shall 
appear  the  sign  of  the  Son  of  man  in  heaven  ;  and  then 
shall  all  the  tribes  of  the  earth  mourn,  and  they  shall 
see  the  Son  of  man  coming  in  the  clouds  of  heaven  with 
power  and  great  glory.  And  he  shall  send  his  angels 
with  a  great  sound  of  a  trumpet,  and  they  shall  gather 
his  elect  from  the  four  winds  from  the  one  end  of  hea- 
ven to  the  other* ' ' 

Few  people^   I  believe,  read  these  verses,  without 
supposing  that  they  refer  entirely  to  the  day  of  judg- 
ment, many  of  these  expressions  being  actually  applied 
to  that   great  event  in  the  very  next  chapter,   and  in 
other  parts  of  scripture  ;  and  indeed   several  eminent 
men  and  learned  commentators  are  of  that  opinion,  and 
imagine  that  our  Lord  here  m.akes  a  transition  from  the 
destruction  of  Jerusalem  to  the  end  of  the  world,  con- 
ceiving that  such  very  bold  figures  of  speech  could  not 
with  propriety  be  applied  to  the  subversion  and  extinc- 
tion of  any  city  or  state,  however  great  and  powerful. 
But  the  fact  is,  that  these  very  same  metaphors  do  fre- 
quently in  scripture  denote  the  destruction  of  nations, 
cities,  and  kingdoms.     Thus  Isaiah,*  speaking  of  the 
destruction  of  Babylon,  says,  "  Behold  the  day  of  the 
Lord  Cometh,  cruel  both  with  wrath  and  fierce  anger, 
to  lay  the  land  desolate,   and  he  shall  destroy  the  sin- 
ners thereof  out  of  it.     For  the  stars  of  heaven,  and  the 
constellations  thereof,   shall  not  give  their  light ;  the 
sun  shall  be  darkened  in  his  going  forth  and  the   moon 
shall  not  cause  her  light  to  shine."     And  in  almost  the 
same  terms  he  describes  the  punishment  of  the  Idumse- 
ansjj-   and  of  Senacherib  and  his  people. J     Ezekiel 
speaks  in  the  same  manner  of  Egypt  ;§  and  Daniel,  of 
the  slaughter  of  the  Jev/s  ;  ||   and,  what  is  still  more  to 
the  point,  the  prophet  Joel  describes  this  very  destruc- 
tion of  Jerusalem  in  terms  very  similar  to  those  of 
Christ.     "  I  will  shew  wonders   in  the  heavens;  and 

*  Ch.  xiii.  9.  t  Ch.  xxxiv.  34.  \  Ch.  li.  6. 

^  Ch.  xxxii.  7,  8.         1|  Ch.  viii.  10. 

39 


$06  LECTURE  XIX. 

in  the  earth,  blood,  and  fire,  and  pillars  of  smoke.  The 
sun  shall  be  turned  into  darkness,  and  the  moon  into 
blood,  before  the  great  and  terrible  day  of  the  Lord 
shall  come."* 

It  is  evident  then  that  the  phrases  here  made  use  of, 
of  "  the  sun  being  darkened,  and  the  moon  not  giving 
her  light,  and  the  stars  falling  from  heaven,  and  the 
powers  of  heaven  being  shaken,"  are  figures  meant  ta 
express  the  fall  of  cities,  kingdoms,  and  nations  ;  and 
the  origin  of  this  sort  of  language  is  well  illustrated  by 
a  late  very  learned  prelate, f  who  tells  us,  that  in  ancient 
hieroglific  writing,  the  sun,  moon,  and  stars,  were  us- 
ed to  represent  states  and  empires,  kings,  queens,  and 
nobility  ;  their  eclipse  or  extinction  denoted  tempora- 
ry disasters,  or  entire  overthrow,  &c.  So  the  prophets 
in  like  manner  call  kings  and  empires  by  the  names  of 
the  heavenly  luminaries.  Stars  falling  from  the  firma- 
ment are  employed  to  denote  the  destruction  of  the  no- 
bility, and  other  great  men  ;  insomuch,  that  in  reality 
the  prophetic    style  seems  to  be   a  speaking  hiero- 

giific:'% 

In  the  same  manner,  in  the  next  verse,  those  awful 
words,  "  then  shall  appear  the  sign  of  the  Son  of  man 
in  heaven :  and  then  shall  all  the  tribes  of  the  earth 
mourn,  and  they  shall  sec  the  Son  of  man  coming  in  the 
clouds  of  heaven  with  power  and  great  glory,"  seem 
applicable  solely  to  the  last  advent  of  Christ  to  judge 
the  world ;  and  yet  it  is  certain,  that  in  their  primary 
signification  they  refer  to  the  manifestation  of  Christ's 
power  and  glory,  in  coming  to  execute  judgment  on 
the  guilty  Jews,  by  the  total  overthrow  of  their  temple, 
their  city,  and  their  government ;  for  so  our  Lord  him- 
self explains  what  is  meant  by  the  coming  of  the  Son  of 
fnan^  in  the  27th,  28th,  and  37th  verses  of  this  chapter. 
And  when  the  prophet  Daniel  is  predicting  this  very 
appearance,  of  Christ  to  punish  the  Jews,  he  describes 
him  as  "  coming  in  the  clouds  of  heaven,  and  there  was 
given  him  dominion  and  glory,  and  a  kingdom.  "U 

*   Ch.  ii.  30,  31.  t   Bishop  Warburton. 

\  Div.  Leg.  V.  2.  b.  iv.  s.  4.  |j  Daniel  vii.  14. 


LECTURE  XIX.  S07 

The  same  remark  will  hold  with  regard  to  the  31st 
verse  .•  "he  shall  send  his  angels  with  a  great  sound  of 
a  trumpet,  and  they  shall  gather  together  his  elect  from 
the  four  winds,  from  one  end  of  the  earth  even  to  the 
other."  These  words  also,  though  they  seem  as  if 
they  could  belong  to  no  other  subject  than  the  last  day, 
yet  most  assuredly  relate  principally  to  the  great  object 
of  this  prophecy,  the  destruction  of  Jerusalem;  after 
which  dreadful  event  we  are  here  told,  that  Christ  wall 
send  forth  his  angels  ;  that  is,  his  messengers  or  min- 
isters (for  so  that  word  strictly  signifies)*  to  preach 
his  gospel  to  all  the  world,  which  preaching  is  called 
by  the  prophets,  "  lifting  up  xh^  \oice  like  a  trumpet  ;\ 
and  they  shall  gather  together  his  elect  (that  is,  shall 
collect  disciples  and  converts  to  the  faith)  from  the 
four  winds,  from  the  four  quarters  of  the  earth  ;"  or, 
as  St.  Luke  expresses  it,  "  from  the  east,  and  from  the 
west,  from  the  north,  and  from  the  south.  "J 

Our  Lord  then  goes  on  to  point  out  the  time  when 
all  these  things  shall  take  place,  and  thus  answers  the 
other  question  put  to  him  by  the  disciples,  "  Tell  us, 
when  shall  these  things  be?"  "  Now  learn,  says  he,  a 
parable  of  the  fig-tree  ;  when  his  branch  is  yet  tender, 
and  putteth  forth  leaves,  ye  know  that  the  summer  is 
nigh :  so  likewise  ye,  when  ye  shall  see  all  these  things, 
know  that  it  is  near,  even  at  the  doors.  Verily  I  say 
unto  you,  this  generation  shall  not  pass  till  all  these 
things  be  fulfilled.  Heaven  and  earth  shall  pass  away, 
but  my  words  shall  not  pass  away." 

The  only  observation  necessary  to  be  made  here  is, 
that  the  time  when  all  these  predictions  were  to  be  ful- 
filled is  here  limited  to  a  certain  period.  They  were 
to  be  accomplished  before  the  generation  of  men  then 
existing  should  pass  away.  And  accordingly  all  these 
events  did  actually  take  place  within  forty  years  after 
our  Saviour  delivered  this  prophecy  ;  and  this  by  the 
way  is  an  unanswerable  proof,  that  every  thing  our 
Lord  had  been  saying  in  the  preceding  part  of  the  chap- 

*  Vide  Haggai  i.  13.    Malachi  ii.  7. — iii.  1.    Matthew^  xi.  10.    Mark  i.  2. 
Lukevii.  27.  t  Isaiah  Iviii.  1.  |  Luke  xiii.  :?9. 


308  '     LECTURE  XIX. 

ter  related  principally,  not  to  the  day  of  Judgment,   or 
'  to  any  other  very  remote  event,  but  to  the  destruction 
of  Jerusalem,  which  did  in  reality  happen  before  that 
generation  had  passed  away. 

"  But  of  that  day  and  hour  knoweth  no  man  ;  no, 
not  the  angels  of  heaven,  but  my  Father  only  ;"  that  is, 
although  the  time  when  Jerusalem  is  to  be  destroyed, 
is,  as  I  have  told  you,  fixtd generally  to  this  generation, 
yet  the  precise  day  and  hour  of  that  event  is  not  known 
either  to  men  or  angels,  but  to  God  only.  This  he 
speaks  in  his  human  nature,  and  in  his  prophetic  capa- 
city. This  point  was  not  made  known  to  him  by  the 
spirit,  nor  was  he  commissioned  to  reveal  it. 

It  is  supposed  by  several  learned  commentators,  that 
the  words  that  day  and  that  hour,  refer  to  the  day  of 
judgment,  which  is  immediately  alluded  to  in  the  pre- 
ceding verse,  heai^en  and  earth  shall  pass  aivay.  This 
conjecture  is  arr  ingenious  one,  and  may  be  true  ;  but 
if  it  be,  this  verse  should  be  inclosed  in  a  parenthesis, 
because  what  follows  most  certainly  relates  to  the  de- 
struction of  Jerusalem,  (to  which  St.  Luke  in  the  se- 
venteenth chapter  expressly  confines  it*)  and  cannot, 
without  great  violence  to  the  words,  be  applied  to  the 
final  advent  of  Christ.  "  As  the  days  of  Noe  were,  so 
shall  also  the  coming  of  the  son  of  man  be.  For  as  in 
the  days  that  were  before  the  flood,  they  were  eating 
and  drinking,  marrying  and  giving  in  marriage,  until 
the  day  that  Noe  entered  into  the  ark,  and  knew  not 
Vntil  the  flood  came,  and  took  them  all  away  ;  so  shall 
also  the  coming  of  the  Son  of  man  be.  Then  shall  two 
be  in  the  field  ;  the  one  shall  be  taken,  and  the  other 
left.  Two  women  shall  be  grinding  at  the  mill ;  the 
one  shall  be  taken,  and  the  other  left."  That  is,  when 
the  day  of  desolation  shall  come  upon  the  city  and  tem^ 
pie  of  Jerusalem,  the  inhabitants  w^ill  be  as  thoughtless 
and  unconcerned,  and  as  unprepared  for  it,  as  the  ante- 
diluvians were  for  the  flood  in  the  days  of  Noah.  But 
as  some  (more  particularly  the  Christians)  will  be  more 
■\vatchful,  and  in  a  better  state  of  mind  than  others,  the 

*  Luke  xvii.  26,  27,  35,  36. 


LECTURE  XIX.  SOS 

providence  of  God  will  make  a  distinction  between  his 
faithful  and  his  disobedient  servants,  and  will  protect 
and  preserve  the  former,  but  leave  the  latter  to  be  tak-» 
en  or  destroyed  by  their  enemies  ;  although  they  may 
both  be  in  the  same  situation  of  life,  may  be  engaged 
in  the  same  occupations,  and  may  appear  to  the  world 
to  be  in  every  respect  in  similar  circumstances. 

Here  ends  the  prophetical  part  of  our  Lord's  dis- 
course ;  what  follows  is  altogether  exhortatory.  It  may 
be  called  the  moral  of  the  phrophecy,  and  the  practical 
application  of  it  not  only  to  his  immediate  hearers,  but 
to  his  disciples  in  all  future  ages  ;  for  this  concluding 
admonition  most  certainly  alludes  no  less  to  the  final 
judgment  than  to  the  destruction  of  Jerusalem,  and  ap- 
plies with  at  least  equal  force  to  both.  Indeed  the  pro^ 
phecy  itself,  although  in  its  primary  and  strictest  sense 
it  relates  throughout  to  the  destruction  of  the  temple, 
city,  and  government  of  Jerusalem,  yet,  as  I  have  be- 
fore observed  may  be  considered,  and  was  probably  in- 
tended by  Jesus,  as  a  type  and  an  emblem  of  the  dissolu^ 
tion  of  the  world  itself,  to  which  the  total  subversion  of 
a  great  city  and  a  whole  nation  bears  some  resemblance. 
But  with  respect  to  the  conclusion,  there  can  be 
no  doubt  of  its  being  intended  to  call  our  attention  to 
the  last  solemn  day  of  account ;  and  with  a  view  of  its 
producing  this  effect,  I  shall  now  press  it  upon  your 
minds  in  the  very  words  of  our  Lord,  without  any  com-? 
ment,  for  it  is  too  clear  to  require  any  explanation,  and 
too  impressive  to  require  any  additional  enforcement. 
"  Watch  ye  therefore,  for  ye  know  not  at  what  hour 
your  Lord  doth  come.  But  know  this,  that  if  the  good 
man  of  the  house  had  known  in  what  watch  the  thief 
would  come,  he  would  have  watched,  and  would  not 
have  suffered  his  house  to  be  broken  up.  I'herefore- 
be  ye  also  ready  ;  for  in  such  an  hour  as  ye  think  not 
the  Son  of  man  cometh.  Who  then  is  a  iaithful  and  a 
wise  servant,  whom  his  Lord  hath  made  ruier  over  his 
household,  to  give  them  meat  in  due  season?  Blessed 
is  that  servant  whom  his  Lord  when  he  cometh  shall 
find  so  doing.     Verily  I  say  unto  you,   that  he  shall 


SI©  LECTURE  XX. 

make  him  ruler  over  all  his  goods.  But  and  if  that  evil 
servant  shall  say  in  his  heart,  my  Lord  delayeth  his 
coming ;  and  begin  to  smite  his  fellow- servants,  and 
to  eat  and  drink  with  the  drunken ;  the  Lord  of  that 
servant  shall  come  in  a  day  when  he  looketh  not  for 
him,  and  in  an  hour  that  he  is  not  aware  of,  and  shall 
cut  him  asunder,  and  appoint  him  his  portion  with 
the  hypocrites ;  there  shall  be  weeping  and  gnashing 
of  teeth." 


^C^0PO0®0^gsi-^» 


LECTURE  XX. 


MATTHEW  xxiv.— »xv. 


IN  my  last  Lecture  I  explained  to  you  that  re- 
markable prophecy  respecting  the  destruction  of  Jeru- 
salem, which  is  contained  in  the  twenty-fourth  chapter 
of  St.  Matthew;  and  by  a  reference  to  the  historians 
who  record  or  mention  that  event,  I  proved  to  you  the 
complete  and  exact  accomplishment  of  that  wonderful 
prediction  in  all  its  parts.  And  this,  in  a  common 
case,  I  should  have  thought  fully  sufficient  for  your  sa- 
tisfaction. But  this  prophecy  stands  so  eminently  dis- 
tinguished by  its  singular  importance,  and  the  great 
variety  of  matter  which  it  embraces,  and  it  affords  so 
decisive,  so  irresistable  a  proof  of  the  divine  authority 
of  our  religion,  that  it  appears  to  me  to  be  well  worthy 
of  a  little  more  attention  and  consideration.  I  shall 
therefore,  before  I  proceed  to  the  next  chapter,  make 
such  further  remarks  upon  it,  as  may  tend  to  throw 
new  light  upon  the  subject,  to  shew  more  distinctly  the 
exact  correspondence  of  the  prediction  with  the  event, 
and  to  point  out  the  very  interesting  conclusions  that 
may  be  drawn  from  it. 

And  first  I  would  observe,  that,  in  some  instances, 
the  providence  of  God  seems  evidently  to  have  inter- 


LECTURE  XX.  811 

posed  in  order  to  bring  about  several  of  the  events, 
which  Jesus  here  alludes  to  or  predicts.  Thus,  in  the 
twelfth  year  of  Nero  Gestius  Gallus,  the  president  of 
Syria,  came  against  Jerusalem  with  a  powerful  army  ; 
and,  as  Josephus  assures  us,  he  might,  had  he  assault- 
ed the  city,  easily  have  taken  it,  and  thereby  have  put 
an  end  to  the  war.*  But  without  any  apparent  reason, 
and  contrary  to  all  expectation,  he  suddenly  raised  the 
siege,  and  departed.  This,  and  some  other  very  inci- 
dental delays,  which  took  place  before  Vespasian  be- 
sieged the  city,  and  Titus  surrounded  it  with  a  wally 
gave  the  Christians  within  an  opportunity  of  following 
our  Lord's  advice,  and  of  escaping  to  the  mountains, 
which  afterwards  it  would  have  been  impossible  for 
them  to  do. 

In  the  same  manner  the  besieged  inhabitants  them- 
selves helped  to  fulfil  another  of  our  Saviour's  predic- 
tions, that  those  days  should  be  shortened  ;  for  they  burnt 
their  own  provisions,  which  would  have  been  sufficient 
for  many  years,  and  fatally  deserted  their  strongest 
holds,  where  they  never  could  have  been  taken  by  force, 
the  fortifications  of  the  city  being  considered  as  im- 
pregnable. Titus  was  so  sensible  of  this,  that  he  him- 
self ascribed  his  success  to  God.  "  We  have  fought, 
said  he  to  his  friends,  with  God  on  our  side  ;  and  it  is 
God  who  hath  dragged  the  Jews  out  of  their  strong 
holds ;  for  what  could  the  hands  of  men  and  machines 
do  against  such  towers  as  these  ?"f 

In  the  next  place,  it  is  worthy  of  remark,  that  at  the 
time  when  our  Lord  delivered  this  prophecy,  there  was 
not  the  slightest  probability  of  the  Romans  invading 
Jud^a,  much  less  of  their  besieging  the  city  of  Jerusa- 
lem, of  their  surrounding  it  with  a  wall,  of  their  taking 
it  by  storm,  and  of  their  destroying  the  temple  so  en- 
tirely, as  not  to  leave  one  stone  upon  another.  The 
lews  were  then  at  perfect  peace  with  the  Romans.  The 
latter  could  have  no  motives  of  interest  or  of  policy  to 
invade,  destroy,  and  depopulate  a  country,  which  was 

*  De  Bell.  Jud.  1.  2.  c.  19. 

■j*  Newton's  Dissert,  on  Prophec;.',  v.  2.  p.  276. 


,SVl  LECTURE  XX. 

already  subject  to  them,  and  from  which  they  reaped 
many  advantages.  The  fortifications  too  of  the  city 
were  (as  I  have  before  observed)  so  strong,  that  they 
were  deemed  invincible  by  any  human  force,  and  it  was 
not  the  custom  of  the  Romans  to  demolish  and  raise 
the  very  foundations  of  the  towns  they  took,  and  ex- 
terminate the  inhabitants,  but  rather  to  preserve  them 
as  monuments  of  their  victories  and  their  triumphs. 

It  could  not  therefore  be  from  mere  human  sag-acitv 
and  foresight  that  our  Saviour  foretold  these  events  ; 
or  had  he  even  hazarded  a  conjecture  respecting  a  war 
with  the  Romans,  and  the  siege  of  Jerusalem,  yet  he 
could  only  have  done  this  in  general  terms  ;  he  could 
never  have  imagined  or  invented  such  a  variety  of  mi- 
nute particulars  as  he  did  predict,  and  as  actually  came 
to  pasSi, 

It  is  indeed  of  great  importance  to  observe  the  sur- 
prizing assemblage  of  striking  circumstances,  which 
Christ  pointed  out  in  this  prophecy.  They  are  much 
more  numerous  than  is  commonly  supposed,  and  well 
deserve  to  be  distinctly  specified. 

They  may  be  arranged  under  three  general  heads. 

The  first  consists  of  those  signs  that  were  to  precede 
the  destruction  of  Jerusalem. 

And  these  signs  vv'ere,  false  Christs,  false  prophets^ 
rumours  of  wars,  actual  wars,  nation  rising  against  na- 
tion, famines,  pestilences,  earthquakes,  fearful  sights, 
the  persecution  of  the  apostles,  the  apostacy  of  some 
Christians,  and  the  treachery  of  others,  the  preserva- 
tion of  Christ's  faithful  disciples,  and  the  propagation 
of  the  Gospel  through  the  ^vho■e  Roman  world. 

The  second  head  is  the  commencement  of  the  siege. 

Under  this  head  are  specified  the  distinguishing 
standard  of  the  Roman  army,  the  eagle,  with  the  images 
of  their  gods  and  their  emperors  affixed  to  it. 

The  idolatrous  worship  paid  to  this  standard,  called 
the  abomination^  for  so  it  was  to  the  Jews. 

The  planting  of  this  standard,  near  the  holy  city,  and 
afterwards  in  the  very  temple. 


LECTURE  XX.  313 

Th^  desolation  which  the  Roman  armies  spread  around 
them. 

The  escape  of  the  Christians' to  the  mountainous 
country  round  Jerusalem. 

The  inconceivable  and  unparalleled  calamities  of  every 
kind  "which  the  wretched  inhabitants  endured  during  the 
siege ;  and  the  shortening  of  those  days  of  vengeance 
on  account  of  the  Christians. 

The  third  head  is,  the  actual  capture  of  Jerusalem  by 
the  besieging  army. 

And  here  it  is  foretold,  "  that  not  one  stone  of  its 
magnificent  buildings  should  be  left  upon  another  ;" 
that  the  temple,  the  government,  the  state,  the  polity  of 
the  Jews,  should  be  utterly  subverted  :  and  lastly,  that 
all  these  things  should  happen  before  the  then  present 
race  of  men  should  be  extinguished. 

If  now  we  collect  together  the  several  particulars  here 
specified,  they  amount  to  no  less  than  twenty-two  in 
number.  A  larger  detail  of  minute  circumstances  than 
is  to  be  found  in  any  other  of  our  Lord's  prophecies  ; 
and  all  these  we  see  actually  fulfilled  in  the  history  of 
Josephus,  and  other  ancient  writers  ;  and  it  is  extreme- 
ly remarkable  that  his  description  of  the  siege  of  Jeru- 
salem, like  this  prophecy,  is  more  minutely  circumstan- 
tial and  more  spread  out  into  detail,  than  the  account 
of  any  other  siege  that  we  have  in  ancient  history.  It 
should  seem  therefore  as  if  this  historian  was  purposely 
raised  up  by  Providence  to  record  this  memorable 
event,  and  to  verify  our  Saviour's  predictions.  And 
indeed  no  one  could  possibly  be  better  qualified  for  the 
task  than  he,  from  his  situation  and  circumstances,  from, 
his  integrity  and  veracity,  and  above  ill  from  the  op- 
portunities he  had  of  being  perfectly  well  acquainted 
with  tv&cy  thing  he  relates. 

He  was  born  at  Jerusalem,  under  the  reign  of  the 
emperor  Caligula,  and  about  seven  years  after  our 
Lord's  crucifixion.  He  was  of  a  noble  family  ;  on  his 
father's  side  descended  from  the  most  illustrious  of  the 
high  priests  ;  and  on  his  mother's  side,  from  the  blood 
royal.     At  the  age  of  nineteen,  after  having  made  a  trial 

40 


314  LECTURE  XX. 

of  all  the  different  sects  of  the  Jews,  he  embraced  thatf 
of  the  Pharisees  ;  and  at  the  age  of  twenty- six  he  made 
a  journey  to  Rome,  to  obtain  from  Nero  the  release  of 
some  Jewish  priests,  who  had  been  thrown  into  bonds 
by  Felix  the  procurator  of  Judsea.  He  succeeded  in 
this  business  i  and  on  his  return  to  Jerusalem  found  his 
countrymen  resolved  on  commencing  hostilities  against 
the  Romans,  from  which  he  endeavoured  to  dissuade 
them,  but  in  vain.  He  was  soon  after  appointed  by  the 
Jewish  government  to  the  command  of  an  army  in  Gal- 
ilee, where  he  signalized  himself  in  many  engagements  ; 
but  at  the  siege  of  Jotapata  was  taken  prisoner  by  Ves- 
pasian, and  afterwards  carried  by  Titus  to  the  siege  of 
Jerusalem,  where  he  was  an  eye-witness  of  every  thing 
that  passed  till  the  city  was  taken  and  destroyed  by  the 
Romans.  He  then  composed  his  history  of  the  Jewish 
war,  and  particuhrly  of  the  siege  and  capture  of  Jeru- 
salem, in  seven  books  ;  which  he  first  wrote  in  He- 
brew, and  afterwards  in  Greek,  and  presented  it  to 
Vespasian  and  Titus,  by  both  of  whom  it  was  highly 
approved,  and  ordered  to  be  made  public.  And  it  is 
in  this  history  that  we  find  the  accomplishment  of  all 
the  several  facts  and  events  relative  to  the  siege  and  the 
destruction  of  Jerusalem,  which  our  Saviour  foretold 
forty  years  before  they  happened,  and  which  have  been 
above  recited.  This  history  is  spoken  of  in  the  highest 
est  terms  by  men  of  the  greatest  learning  and  the  soundest 
judgment,  from  its  first  publication  to  the  present  time. 
The  fidelity,  the  veracity,  and  probity  of  the  writer, 
are  universally  allowed  ;  and  Scaliger  in  particular  de- 
clares, that  not  only  in  the  affairs  of  the  Jews,  but  even 
of  foreign  nations,  he  deserves  more  credit  that  all  the 
Greek  and  Roman  writers  put  together.*  Certain  at 
least  it  is,  that  he  had  that  most  essential  qualification  of 
an  historian,  a  perfect  and  accurate  knowledge  of  all  the 
transactions  which  he  relates  ;  that  he  had  no  prejudices 
to  mislead  him  in  the  representation  of  them  ;  and  that, 
above  all  he  meant  no  favour  to  the  Christian  cause. — 
For  even  allovv'ing  the  so  much  controverted  passage,  in- 

*  InProlegom.  ad  opus  de  Kmendatione  Temponmi. 


LECTURE  XX.  S15 

which  he  is  supposed  to  bear  testimony  to  Christ,  to  be 
genuine,  it  does  not  appear  that  he  ever  became  a  con- 
vert to  his  religion,  but  continued  probably  a  zealous 
Jew  to  the  end  of  his  life. 

From  this  account  it  is  evident,  that  we  may  most 
securely  rely  on  every  thing  he  tells  us  respecting  the 
siege  of  Jerusalem :  and  that  nothing  can  more  com- 
pletely demonstrate  the  truth  of  our  blessed  Lord's 
predictions,  than  the  uncorrupt,  impartial,  and  unde- 
signed testimony  given  to  their  completion  by  this  just- 
ly celebrated  historian. 

Here  then  we  have  a  proof,  which  it  is  impossible  to 
controvert,  of  our  Saviour's  perfect  knowledge  of  future 
events,  which  belongs  solely  to  God,  and  to  those  in- 
spired and  sent  by  him  ;  which  of  course  establishes, 
in  the  clearest  manner,  the  divine  mission  of  Christ,  and 
the  divine  origin  of  our  religion. 

The  only  pretence  that  can  possibly  be  set  up  against 
this  prophecy  is,  thst  it  was  not  delivered  by  our  Sa- 
viour previous  to  the  destruction  of  Jerusalem,  but  in- 
serted afterwards  by  St.  Matthew  and  the  other  evan- 
gelists, subsequent  to  that  event.  This  may  undoubt- 
edly be  said,  and  any  thing  may  be  said  by  those  whose 
trade  is  objection  and  cavil :  but  can  it  be  said  with  the 
smallest  appearance  of  truth  ?  Is  there  the  slightest 
ground  to  support  it?  Most  certainly  not.  It  is  a  mere 
gratuitous  assertion  without  the  least  shadow  of  proof ; 
and  an  opposite  assertion  is  a  sufficient  answer  to  it. — 
We  deny  the  fact ;  and  call  upon  our  adversaries  to 
prove  it,  if  they  can  :  they  have  never  so  much  as  at- 
tempted it.  Not  even  the  earliest  enemies  of  our  faith, 
those  who  were  much  nearer  the  primitive  ages,  and 
much  more  likely  to  detect  a  fraud  in  the  evangelical 
writers  (if  there  were  any)  than  modern  infidels,  even 
these  never  intimate  the  slightest  suspicion  that  this  pro- 
phecy was  inserted  after  the  event. 

But  besides  this,  there  are  good  grounds  to  believe, 
not  only  that  the  three  Gospels  of  Matthew,  Mark,  and 
Luke,  where  this  prophecy  is  related,  were  written  and 
pubhshed  before  the  destruction  of  Jerusalem,  but  that 


m  LECTURE  XX. 

the  writers  of  them  were  all  dead  before  that  event.  It 
is  also  well  known,  that  both  St.  Peter,  and  St.  Paul, 
who  allude  in  their  Epistles  to  the  approaching  ruin  of 
Jerusalem*  (which  they  learnt  from  pur  Lord's  predic- 
tions,) and  who  had  seen  and  approved  the  Gospels  of 
St.  Mark  and  St.  Luke  were  put  to  death  under  Nero, 
and  Jerusalem  was  not  taken  till  the  succeeding  reign 
of  Vespasian. 

It  should  be  observed  further,  that  although  this  pro- 
phecy is  by  far  the  fullest,  and  clearest,  and  most  dis- 
tinct, that  our  Lord  delivered  respecting  the  destruc- 
tion of  Jerusalem,  he  plainly,  though  briefly  alludes  to 
it  in  several  other  parts  of  the  Gospels. f  And  these 
occasional  predictions  of  that  event  are  so  frequent,  and 
so  perfectly  agree  with  this  larger  prophecy,  they  are 
introduced  so  incidentally  in  the  way  of  parables,  or  in 
answer  to  some  question  ;  they  arise,  in  short,  so  na- 
turally from  the  occasion,  and  are  so  inartificially  inter- 
woven into  the  very  essence  and  substance  of  the  nar- 
rative, that  they  haye  every  imaginable  appearance  of 
having  formed  an  original  part  of  it,  and  cannot  possi- 
bly be  considered  by  any  good  judge  of  composition  as 
subsequent  or  fraudulent  insertions. 

Indeed  such  a  fabrication  as  this  would  have  been  the 
silliest  and  most  useless  fraud  that  can  be  imagined. — 
For  it  is  very  remarkable  that  the  sacred  writers  make 
no  use  of  this  prophecy  as  a  proof  of  our  Saviour's  di- 
vine powers,  or  of  the  truth  of  his  religion.  They  ap- 
peal frequently  to  the  ancient  prophecies  concerning 
him,  to  his  miracles,  and  above  all  to  his  resurrection, 
as  evidences  that  he  was  the  Messiah,  and  the  Son  of 
God  ;  but  they  never  appeal  to  the  accomplishment  of 
this  prophecy  in  support  of  those  great  truths,  though 
certainly  a  very  natural  and  important  proof  to  be  ad- 
duced in  favour  of  them. 

But  that  v/hich  ought,  with  every  reasonable  man^  to 
be  decisive  of  the  question,  is  this,   that  three   of  the 

*  Acts  ii.  19.     1  Pet.  iv.  7-       Phil.  iv.  5.      1  Thess.  ii.  16.      Newton   on 
Proph.  V.  '2.  p.  225.     Jortin's  Remarks,  vol.  i.  p.  49. 

•j-  Matth.  xxii,  1 — 7  ;    xxiii.  33 — 39.       Luke  xix.   41 — 44 ;    xiii.  1—5  : 


LECTURE  XX.  317 

evangelists  out  of  four  concur  in  giving  us  this  prophe- 
cy, as  a  part  of  their  history  of  our  Lord,  and  as  actu- 
ally delivered  by  him  at  the  period  assigned  to  it,  which 
we  know  was  nearly  forty  years  before  the  destruction 
of  Jerusalem.  Now  we  have  no  more  reason  to  doubt 
their  veracity  in  this  point  than  in  any  other  ;  and  if, 
on  the  strength  of  their  character,  on  the  evident  marks 
of  integrity,  simplicity,  and  truth,  which  appear  in  every 
page  of  their  writings ;  and  above  all,  if  in  consequence 
of  their  undergoing  the  bitterest  sufferings  as  an  evi- 
dence of  their  sincerity,  we  give  implicit  credit  to  what 
they  tell  us  respecting  the  life,  the  death,  the  doctrines, 
the  miracles,  and  the  resurrection  of  Christ,  there  is  the 
very  same  reason  for  admitting  the  genuineness  of  this 
prophecy.  It  stands  on  the  same  solid  grounds  of  their 
"■veracity  and  probity,  as  the  rest  of  the  Gospel  does  ;  and 
when  men  lay  down  their  lives,  as  they  did,  in  confirm- 
ation of  what  they  assert  they  have  surely  some  right  to 
be  believed. 

We  may  then  safely  consider  this  prophecy  as  an  un- 
questionable proof  of  the  divine  foreknowledge  of  our 
Lord,  and  the  divine  authority  of  the  Gospel ;  and  on 
this  ground  only  (were  it  necessary)  we  might  secure- 
ly rest  the  whole  fabric  of  our  religion.  Indeed  this  re- 
markable prediction  has  always  been  considered,  by 
every  impartial  person,  as  one  of  the  most  powerful  ar- 
guments in  favour  of  Christianity ;  and  in  our  own 
times,  more  particularly,  a  man  of  distinguished  talents 
and  acknowledged  eminence  in  his  profession,  and  in 
the  constant  habit  of  weighing,  sifting,  and  scrutinizing 
evidence  with  the  minutest  accuracy  in  courts  of  Jus- 
tice, has  publicly  declared,  that  he  considered  this  pro-- 
phecy,  if  there  were  nothing  else  to  support  Christiani, 
ty,  as  absolutely  irresistible.^ 

*  See  Mr.  Erskine's  eloquent  speech  at  the  trial  of  Williams,  for  piiblishing- 
Paine's  Age  of  Reason  ;  to  which  I  must  beg  leave  to  add  the  weighty  an4 
important  testimony  of  that  most  able  and  upright  judge,  Lord  Kenyon,  who^ 
in  his  charge  to  the  jury  on  the  same  occasion  made  this  noble  confession  op 

FAITH  : 

"  I  am  fully  impressed  with  the  great  truths  of  religion,  which,  thank  Gcd, 
I  was  taught  in  my  early  years  to  believe  ;  and  which  the  hour  of  reflection 
and  enquiry,  instead  of  creating  any  doubt,  has  fully  confirmed  me  in,"     How 


«iS  LECTURE  XX. 

But  our  Lord's  predictions  respecting  this  devoted 
eity  do  not  end  even  here.  He  not  only  foretels  the 
entire  destruction  of  Jerusalem,  but  the  continuance  of 
its  desolation  and  subjection  to  heathens,  and  the 
dispersion  and  captivity  of  the  Jews  for  a  long  period 
of  time.  For  if  we  turn  to  the  parallel  place  in  St. 
Luke,  vv'e  shall  find  him  expressing  himself  in  these 
words,  respecting  the  Jews  and  their  city  ;  ^'  they  shall 
fall  by  the  edge  of  the  sword,  and  shall  be  led  away  cap- 
tive into  all  nations ;  and  Jerusalem  shall  be  trodden 
down  of  the  Gentiles,  until  the  times  of  the  Gentiles  be 
fulfilled."*  That  is,  not  only  vast  numbers  of  the  Jews 
shall  perish  at  the  siege  of  Jerusalem,  partly  by  their 
own  seditions,  and  partly  by  the  sword  of  the  enemy, 
but  multitudes  shall  also  be  made  captives,  and  be  dis- 
persed into  all  countries;  and  Jerusalem  shall  remain  in 
a  state  of  desolation  and  oppression,  trampled  upon  and 
trodden  down  by  heathen  conquerors  and  rulers,  till  all 
the  Gentiles  shall  be  converted  to  the  faith  of  Christ, 
and  the  Jews  themselves  shall  acknowledge  him  to  be 
the  Messiah,  and  shall  be  restored  to  their  ancient  city. 

The  former  part  of  this  prophecy  has  been  already 
most  exactly  fulfilled,  and  is  an  earnest  that  all  the  rest 
will  in  due  time  be  accomplished.  The  number  of 
Jews  slain  during  the  siege  was  upwards  of  one  million 
one  hundred  thousand,  and  near  three  hundred  thousand 
more  were  destroyed  in  other  places  in  the  course  of  the 
warf.  Besides  these  as  Josephus  informs  us,  no  less 
than  ninety- seven  thousand  were  made  captives  and  dis- 
persed into  different  countries,  some  into  Egypt,  some 
to  Cassarea,  some  carried  to  grace  the  triumph  of  Titus 
at  Rome,  and  the  rest  distributed  over  the  Roman  pro,. 
vinces  ;%  and  the  whole  Jewish  people  continue  to  this 
hour  scattered  over  all  the  nations  of  the  earth, 

vain  are  ail  the  idle  cavils  of  the  whole  tribe  of  infidels  put  together,  whencon.. 
trasted  with  such  a  declaration  as  this  from  such  a  man  L 

Since  this  note  was  written,  the  public  has  to  lament  the  loss  of  this  truly 
great  man.  But  he  is  now  at  rest  from  his  virtuous  labours  ;  and  he  will  long 
be  remembered  and  revered,  not  only  by  his  own  profession,  but  by  all  descrip- 
tions of  men,  as  the  firm  friend  and  intrepid  protector  of  the  laws,  the  consth 
tution,  the  morals,  and  the  religion  of  this  country. 

*Lukexxi.24.     f  Bell.  Jud.  1.  2,  3,  4,  7,  &c.     if  Jos.BelL  Jud.l.  vi.  c.  9. 


LECTURE  XX.  3f# 

With  respect  to  their  city,  it  has  remained  for  the 
tnostpart  in  a  state  of  ruin  and  desolation,  fron\  its  de- 
struction by  the  Romans  to  the  present  time  ;  and  has 
never  been  under  the  government  of  the  Jews  them- 
selves, but  oppressed  and  broken  down  by  a  succes- 
sion of  foreign  masters,  the  Romans,  the  Saracens,  the 
Franks,  the  Mamalukes,  and  last  by  the  Turks,  ta 
whom  it  is  still  subject.  It  is  therefore  only  in  the 
history  of  Josephus,  and  in  other  ancient  writers,  that  we 
are  to  look  for  the  Accomplishment  of  our  Lord's  pre- 
dictions ;  we  see  them  verified  at  this  moment  before 
our  eyes,  in  the  desolated  state  of  the  once  celebrated 
city  and  temple  of  Jerusalem,  and  in  the  present  condi- 
tion of  the  Jewish  people,  not  collected  together  inta 
any  one  country,  into  one  political  society,  and  under 
one  form  of  government,  but  dispersed  over  every  re- 
gion of  the  globe,  and  every  where  treated  with  con- 
tumely and  scorn. 

There  was  indeed  one  attempt  made  to  rebuild  their 
temple  and  their  city,  and  restore  them  to  their  ancient 
prosperity  and  splendour.  It  was  made  too  for  the  ex- 
press and  avowed  purpose  of  defeating  that  very  pro- 
phecy we  have  been  considering ;  and  the  event  was 
such  as  might  be  expected  from  the  folly  and  presump- 
tion of  the  man  who  dared  to  oppose  the  designs  of 
Providence,  and  to  fight  against  God.  This  man  was 
the  emperor  Julian,  who,  as  you  all  know,  was  first  a 
Christian,  then  apostatized  from  that  religion,  professed 
himself  a  pagan,  and  became  a  bitter  and  avowed  ene-- 
my  to  the  Gospel,  This  prince  assured  the  Jews,  that 
if  he  was  successftil  in  the  Persian  war,  he  would  re- 
build their  city,  restore  them  to  their  habitations  re-es- 
tablish their  government  and  their  religion,  and  join 
with  them  in  worshipping  the  great  God  of  the  universe^ 
He  actually  begun  this  singular  enterprize,  by  attempt- 
ing to  rebuild  their  temple  with  the  greatest  magnifi-- 
cence.  Reassigned  immense  sums  for  the  structure  y 
and  gave  it  in  charge  to  Alypius  of  Antioch,  who  had 
formerly  been  lieutenant  in  Britain,  to  superintend  the 
work.     Alypius  exerted  himself  with  great  vigour,  and' 


^^O  LECTURE  XX, 

was  assisted  in  it  by  the  governor  of  the  province.  But 
soon  after  they  had  begun  the  work,  dreadful  balls  of 
fire  bursting  out  from  the  foundations  in  several  parts, 
rendered  the  place  inaccessible  to  the  workmen,  who 
were  frequently  burnt  with  the  flames  ;  and  in  this  man- 
ner, the  fiery  elements  obstinately  repelling  them,  forc- 
ed them  at  length  to  abandon  the  design.  The  account 
of  this  extraordinary  miracle  we  have  not  only  from  an- 
cient Christian  writers  of  credit,  who  lived  at  the  very 
time  when  it  happened,  but  from  an  heathen  author  of 
great  veracity,  Ammianus  Marcellinus,  who  v»'rote  the 
history  of  Roman  affairs  from  Nerva  to  the  death  of  Va- 
lens,  in  the  year  378.  Though  he  wrote  in  Latin,  he 
was  a  Greek  by  birth.  He  had  several  honourable 
military  commands  under  different  emperors  ;  was  with 
Julian  in  his  Persian  expedition,  in  the  year  363,  and 
was  a  great  admirer  of  that  emperor,  whom  he  makes 
his  hero  ;  yet  acknowledges  that  his  attempt  to  rebuild 
the  temple  of  Jerusalem  was  defeated  in  the  manner  I 
have  mentioned.*  The  fact  is  frequently  appealed  to 
by  the  Christians  of  those  days,  who  affirm  that  it  was 
in  the  mouths  of  all  men,  and  was  not  denied  even  by 
the  atheists  themselves  ;  and  "  if  it  seem  yet  incredible 
to  any  one,  he  may  repair  (say  they)  both  to  witnesses 
of  it  yet  living,  and  to  them  v/ho  have  heard  it  from 
their  mouths;  yea,  they  may  view  the  foundations, 
lying  yet  bare  and  naked,  "t  And  of  this,  says  Chrys- 
ostom,  all  we  Christians  are  witnesses ;  these  things 
being  done  not  long  since  in  our  own  time.  J 

Such  are  the  testimonies  for  this  miracle,  which  are 
collected  and  stated  with  great  force  by  the  learned 
Bishop  Worburton,  in  his  work  called  Julian;  and  most 
of  them  are  also  admitted  by  Mr.  Gibbon,  who  in  his 
recital  of  this  miracle,  acknowledges  that  it  is  attested 
by  contemporary  and  respectable  e'uidence  ;  that  Grego- 
ry Nazianzen,  who  published  his  account  of  it  before 
the  expiration  of  the  same  year,  declares  it  was  not  dis- 

*  Ammianus  Marcellinus,  1.  xxiii.  c.  1-  p.  350.  Ed.  Valesii. 
t   Sozomen.  Hist.  Eccles.  I.  v  c.  22.  p.  633.  D.  633.  B. 
\  Chrys,  adv,  Judaeos.  Orat.  iii.  p.  4.26- 


JUECTURE  XX.  Mi 

puted  by  the  infidels  of  those  days,  and  that  his  testi- 
mony is  confirmed  by  the  unexceptionable  testimony  of 
Ammianus  Marcellinus.* 

I  now  proceed  to  the  explanation  of  the  next  chap*, 
ter,  the  25th  of  St.  Matthew,  which  begins  with  pre* 
sentingto  us  two  parables,  that  of  the  ten  virgins,  and 
that  of  the  servants  of  a  great  Lord  entrusted  with  dif. 
ferent  talents,  of  which  they  are  called  upon  to  render 
an  account.  As  these  parables  contain  nothing  that  re- 
quires a  very  particular  explanation,  I  shall  content  my- 
self with  observing,  that  they  are  designed  to  carry  on 
the  subject  with  which  the  preceding  chapter  concludes  ; 
namely,  that  of  the  last  solemn  day  of  retribution  ;  and 
the  object  of  both  is  to  call  our  attention  to  that  great 
event,  and  to  warn  us  of  the  necessity  of  being  always 
prepared  for  it.  Thus  in  the  parable  of  the  ten  virgins, 
the  five  that  were  wise  took  oil  in  their  vessels  with 
their  lamps,  and  when  the  bridegroom  appeared  they 
were  ready  to  receive  him,  and  went  in  with  him  to  the 
marriage.  But  the  five  that  were  foolish  took  no  oil 
with  them ;  and  while  they  went  to  procure  it,  the 
bridegroom  unexpectedly  came,  and  the  door  was  shut 
against  them.  The  application  is  obvious,  and  is  giv- 
en by  our  Lord  himself  in  these  words,  "  watch  ye 
therefore,  for  ye  know  neither  the  day  nor  the  hour 
when  the  Lord  cometh." 

In  the  same  manner,  in  the  parable  of  the  talents,  he 
that  had  received  the  five  talents  and  he  that  had  receiv- 
ed the  two,  did,  during  the  absence  of  their  Lord,  so 
diligently  cultivate  and  so  considerably  improve  them, 
that  when  at  length  he  came  to  reckon  with  them  they 
returned  him  his  own  again  with  usury,  and  received 
both  applause  and  reward  :  while  that  slothful  and  in- 
dolent servant  who  had  received  only  one  talent,  and  in- 
stead of  improving  it  went  and  hid  it  in  the  earth,  when 
his  Lord  came  and  required  it  at  his  hands,  was  severe- 
ly reprimanded  for  his  want  of  activity  and  exertion, 
*and  was  cast  out  as  an  unprofitable  servant  into  outer 
darkness. 

*  History  of  the  Roman  Empire,  y.  ii.  p.  382. 

41 


$22  LECTURE  XX. 

This,  like  the  former  parable,  was  plainly  meant  t& 
intimate  to  us  that  we  ought  to  be  always  prepared  to 
meet  our  Lord,  and  to  give  him  a  good  account  of  the 
use  we  have  made  of  our  time,  and  of  our  talents,  whe- 
ther many  or  few,  that  were  entrusted  to  the  care. 

After  these  admonitory  parables,  and  these  earnest 
exhortations  to  prepare  for  the  last  great  day,  our  bles- 
sed Lord  is  naturally  led  on  to  a  description  of  the  day 
itself;  and  it  is  a  description  which  for  dignity  and 
grandeur  has  not  its  equal  in  any  writer,  sacred  or  pro- 
fane. It  is  as  follows  :  "  When  the  Son  of  man  shall 
come  in  his  glory,  and  all  the  holy  angels  with  him, 
then  shall  he  sit  upon  the  throne  of  his  glory  ;  and  be- 
fore him  shall  be  gathered  all  nations ;  and  he  shall  sep- 
arate them  one  from  another,  as  a  shepherd  divideth  his 
sheep  from  the  goats  :  and  he  shall  set  the  sheep  on  his 
right  hand,  and  the  goats  on  the  left.  Then  shall  the 
King  say  unto  them  on  his  right  hand.  Come,  ye  bles- 
sed of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world ;  for  I  was  an  hun- 
gred,  and  ye  gave  me  meat;  I  was  thirsty,  and  ye  gave 
me  drink ;  I  was  a  stranger,  and  ye  took  me  in ;  naked, 
and  ye  clothed  me;  I  was  sick,  and  ye  visited  me;  I 
was  in  prison,  and  ye  came  unto  me.  Then  shall  the 
righteous  answer  him,  saying.  Lord,  when  saw  we  thee 
an  hungred,  and  fed  thee?  or  thirsty,  and  gave  thee 
drink?  When  saw  we  thee  a  stranger,  and  took  thee 
in?  or  naked,  and  clothed  thee?  or  when  saw  we  thee 
sick,  or  in  prison,  and  came  unto  thee?  And  the  King 
shall  answer  and  say  unto  them.  Verily  I  say  unto  you, 
inasmuch  as  ye  have  done  it  unto  one  of  the  least  of 
these  my  brethren,  ye  have  done  it  unto  mc.  Then 
shall  he  also  say  unto  those  on  the  left  hand.  Depart 
from  me,  ye  cursed,  into  everlasting  fire  prepared  for 
the  devil  and  his  angels  ;  for  I  was  an  hungred,  and  ye 
gave  m.e  no  meat;  I  was  thirsty,  and  ye  gave  me  no 
'drink  ;  I  was  a  stranger,  and  ye  took  me  not  in  ;  nak- 
ed and  ye  clothed  nie  not ;  sick,  and  in  prison,  and 
ye  visited  me  not.  Then  shall  they  answer  him,  say- 
ing, Lord,  when  saw  we  thee  an  hungred,  or  athii"st,,  or 


JLECTURE  XX.  S23 

a  stranger,  or  naked  or  sick,  or  in  prison,  and  did  not 
minister  unto  thee  ?  Then  shall  he  answer  them  saying, 
Verily  I  say  unto  you,  inasmuch  as  ye  did  it  not  to  one 
of  the  least  of  these,  ye  did  it  not  to  me.  And  these 
shall  go  away  into  everlasting  punishment ;  but  the 
righteous  into  life  eternal." 

Such  is  the  description  which  our  divine  Master 
gives  us  of  the  great  day  of  account ;  and  so  solemn, 
so  awful,  so  sublime  a  scene,  was  never  before  present- 
ed to  the  mind  of  man. 

Our  Saviour  represents  himself  as  a  great  and  migh- 
ty King,  as  the  supreme  Lord  of  all,  sitting  on  the 
throne  of  his  glory,  with  all  the  nations  of  the  earth  as- 
sembled before  him.,  and  waiting  their  final  doom  from 
his  lips.  What  an  astonishing  and  stupendous  specta- 
cle is  this  !  He  then  at  one  glance  which  penetrates  the 
hearts  of  every  individual  of  that  immense  multitude, 
discerns  the  respective  merits  or  demerits  of  every  hu- 
man being  there  present,  and  separates  the  good  from 
the  bad  with  as  much  ease  as  a  shepherd  divides  his 
sheep  from  his  goats.  He  next  questions  them  on  one 
most  important  branch  of  their  duty,  as  a  specimen  of 
the  manner  in  which  the  inquiry  into  the  whole  of  their 
behaviour  will  be  conducted ;  and  then,  with  the  au- 
thority of  an  almighty  Judge  and  Sovereign,  he  in  a  few 
words  pronounces  the  irreversible  sentence,  which  con- 
signs the  wicked  to  everlasting  punishment,  and  the 
righteous  to  life  eternal. 

Before  I  press  this  important  subject  any  further  on 
the  hearts  of  those  who  hear  me,  I  must  make  a  few 
observations  on  the  description  w^iich  has  been  just 
laid  before  you. 

The  first  is,  that  all  mankind,  when  assembled  be- 
fore the  judgment  seat  of  Christ,  are  divided  into  two 
great  classes,  the  wicked  and  the  good,  those  who  are 
punished,  and  those  who  are  rewarded.  There  is  no 
middle,  no  intermediate  station  provided  for  those  who 
may  be  called  neutrals  in  religion,  who  are  indifferent 
and  lukewarm,  who  are  "  neither  hot  nor  cold,"  who 
do  not  reject  the  Gospel,  but  give  themselves  very  lit- 


SS4i>  I^ECTURE  XX, 

tie  concern  about  it,  who,  instead  of  working  out  their 
salvation  with  fear  and  trembling,  leave  that  matter  to 
take  care  of  itself,  and  are  at  perfect  ease  as  to  the 
event.  These  men  cannot  certainly  expect  to  inherit 
everlasting  life.  But  they  hope  probably  to  be  consi- 
dered as  harmless  inoffensive  beings,  and  to  be  exempt- 
ed from  punishment  at  least,  if  not  entitled  to  reward. 
But  how  vain  this  hope  is,  our  Saviour's  representation 
of  the  final  judgment  most  clearly  shows.  They  who 
are  not  set  on  the  right,  must  go  to  the  left.  They 
who  are  not  rewarded,  are  consigned  to  punishment. 
There  are  indeed  dift'erent  mansions  both  for  the  right- 
eous and  the  wicked  ;  there  are  different  degrees  of 
punishment  for  the  one,  and  of  reward  for  the  other ; 
yet  still  it  does  not  appear  that  there  is  any  middle  or 
intermediate  state  between  punishment  and  reward. 

The  next  remark,  and  which  has  some  affinity  to  the 
fest,  is,  that  we  are  to  be  examined  at  the  bar  of  our 
great  Judge,  not  merely  as  to  our  exemption  from 
crimes,  hut  as  to  our  performance  of  good  actions ;  sub- 
stantial and  genuine  Christian  virtues  are  expected  at 
our  hands.  It  will  not  be  sufficient  for  us  to  plead 
that  we  kept  ourselves  clear  from  sin,  we  must  shew 
that  we  have  exerted  ourselves  in  the  faithful  discharge 
of  all  those  various  important  duties  which  the  Gospel 
requires  from  us. 

Lastly,  it  must  be  observed,  and  it  is  an  observation 
of  the  utmost  importance,  and  which  I  wish  to  im- 
press most  forcibly  upon  your  minds,  that  although 
charity  to  our  neighbour,  and  indeed  only  one  branch 
of  that  comprehensive  duty,  Viz.  liberality  to  the  poor 
is  here  specified,  as  the  only  Christian  virtue,  concern- 
ing which  inquiry  will  be  made  at  the  day  of  judg- 
ment ;  yet  we  must  not  imagine  that  this  is  the  only 
virtue  which  will  be  expected  from  us,  and  that  on  this 
alone  will  depend  our  final  salvation.  Nothing  can  be 
jnore  distant  from  truth,  or  more  dangerous  to  religion, 
than  this  opinion.  The  fact  is,  that  charity,  or  love  to 
man  in  all  its  extent,  being  the  most  eminent  of  all  the 
evangelical  virtues,  being  that  which  Christ  has  made 


LECTURE  XX.  Sg5 

the  very  badge  and  discriminating  mark  of  liis  religion, 
is  here  constituted  by  him  the  representative  of  all  oth- 
er virtues  ;  just  as  Faith  is,  in  various  passages  of 
scripture,  used  to  denote  and  represent  the  whole  Chris- 
tian religion.  Nothing  is  more  common  tlian  this  sort 
of  figure  (called  a  synecdoche)  in  profane,  as  well  as 
sacred  writers;  by  which  a  part,  an  essential  and  im- 
portant parti  is  made  to  stand  for  the  whole.  But  that 
neither  charity  nor  any  other  single  virtue  can  entitle  us 
to  eternal  life,  is  clear  from  the  whole  tenor  of  the  New 
testament,  which  every  where  requires  universal  holi- 
ness of  life.  We  are  commanded  "to  stand  perfect 
and  complete  in  all  the  will  of  God  ;"*  to  add  to  our 
faith  virtue,  and  to  virtue  knovv^ledge,  and  to  knowl- 
edge temperance,  and  to  temperance  patience,  and  to 
patience  godliness,  and  to  godliness  brotherly  kindness, 
and  to  brotherly  kindness  charity. f  Here  you  see  that 
charity  makes  only  one  in  that  large  assemblage  of  vir- 
tues, which  are  required  to  constitute  the  Christian 
character.  And  so  far  is  it  from  being  true,  that  any 
single  virtue  will  give  us  admission  into  the  kingdom 
of  heaven,  that  St.  James  lays  down  a  directly  opposite 
doctrine  ;  namely,  that  if  we  do  not  to  the  best  of  our 
power  cultivate  eiiery  virtue  without  exception,  we 
shall  be  objects  of  punishment,  instead  of  rev/ard. — 
"  Whosoever,  says  he  shall  keep  the  whole  law,  and 
yet  offend  in  one  point,  he  is  guilty  of  all."  Nay,  even 
if  we  endeavour  to  fulfil  all  righteousness,  yet  it  is  not 
on  that  righteousness,  but  on  the  merits  our  Redeemer, 
that  we  must  rely  for  our  acceptance  with  God.  For 
the  plain  doctrine  of  scripture  is,  that  it  "  is  the  blood 
of  Jesus  Christ  that  cleanseth  us  from  all  sin;"  J  and 
that  "  by  grace  we  are  saved  through  faith  ;  and  that 
not  of  ourselves,  it  is  the  gift  of  God."  Of  this,  in- 
deed, no  notice  is  taken  in  our  Saviour's  description  of 
the  last  judgment,  and  that  for  a  plain  reason  ;  because 
he  had  not  yet  finished  the  'gracious  \^  ork  of  our  re- 
demption. He  had  not  yet  offered  himself  up,  upon 
the  cross  as  a  sacrifice,  a  propitiation  for  the  sins  of  the 

*  Col.  iv.  12.  t  l  P«^t.  L  6.  %  \  Jolin  \,  7.    Ephes.  ii.  8. 


S25  LECTURE  XX. 

whole  world.  But  after  that  great  act  of  mercy  was 
performed,  it  is  then  the  uniform  language  of  the  sacred 
writers,  "  that  we  are  justified  freely  by  the  grace  of 
God,  through  the  redemption  that  is  in  Christ  Jesus."* 

We  must  therefore  collect  the  terms  of  our  Salvation 
not  from  any  one  passage  of  scripture,  but  from  the 
whole  tenor  of  the  sacred  writings  taken  together ;  and 
if  we  judge  by  this  rule,  which  is  the  only  one  that  can 
be  securely  relied  upon,  we  shall  find  that  nothing  less 
than  a  sincere  and  lively  faith  in  Christ,  producing  in  us, 
as  far  as  the  infirmity  of  our  nature  will  allow,  universal 
holiness  of  life,  can  ever  make  our  final  calling  and 
election  sure.  But  thus  much  wc  may  certainly  col- 
lect from  our  Lord's  representation  of  our  final  judg- 
ment, that  charity,  or  love  to  man,  in  the  true  scriptural 
sense  of  that  word,  is  one  of  the  most  essential  duties  of 
our  religion  ;  and  that  to  neglect  that  virtue,  above  all 
others,  which  our  Redeemer  and  our  Judge  has  select- 
ed as  the  peculiar  object  of  his, approbation,  and  as  the 
representative  of  all  the  other  evangelical  virtues,  must 
be  peculiarly  dangerous,  and  render  us  peculiarly  unfit  to 
appear  at  the  last  day  before  the  great  tribunal  of  Christ. 

How  soon  we  may  be  summoned  there,  no  one  can 
tell.  The  final  dissolution  of  this  earthly  system  may 
be  at  a  great  distance  ;  but  what  is  the  same  thing  to 
every  moral  and  religious  purpose,  death  may  be  very 
near.  It  is  at  least  even  to  the  youngest  of  us  uncer- 
tain, and  in  whatever  state  it  overtakes  us,  in  that  state 
will  judgment  find  us;  for  there  is  no  repentance  in  the 
grave,  and  as  we  die  so  shall  we  stand  before  our  Al- 
mighty Judge.  "  Take  heed  therefore  to  yourselves, 
lest  at  any  time  your  hearts  be  overcharged  with  sur- 
feiting, and  drunkenness,  and  the  cares  of  this  life,  and 
so  that  day  come  upon  you  unawares.  For  as  a  snard 
shall  it  come  upon  ail  them  that  dwell  on  the  face  of  the 
earth.  Watch  ye  therefore,  and  pray  always,  that  ye 
may  be  accounted  worthy  to  escape  all  these  things 
that  shall  come  upon  you,  and  to  stand  before  the  Son 
of  man."f 

*  Romans  iii.  24.  f  Luke  xxi.  34. 


LECTURE  XXL  S27 


LECTURE  XXI. 


MATTHEW  xxvi. 


WE  are  now  approaching  the  last  sad  scene  of  our 
Saviour's  life,  which  commences  with  the  26th  chap- 
ter, and  continues  in  a  progressive  accumulation  of  one 
misery  upon  another  to  the  end  of  St.  Matthew's  Gos- 
pel. 

The  26th  chapter,  which  will  be  the  subject  of  the 
present  Lecture,  begins  with  informing  us  that  two 
days  before  the  great  Feast  of  the  Passover,  the  chief 
priests,  and  the  scribes  and  the  elders  of  the  people  as- 
sembled together  unto  the  palace  of  the  high  priest, 
who  was  called  Caiaphas,  and  consulted  that  they  might 
take  Jesus  by  subtilty  and  kill  him. 

Whilst  they  were  thus  employed,  Jesus  himself  was 
in  Bethany  (a  small  village  near  Jerusalem)  at  the  house 
of  a  person  called  Simon,  whom  he  had  cured  of  a  lep- 
rosy ;  and  here  an  incident  took  place  which  marks  at 
once  the  manners  of  the  country  and  the  times,  and 
places  in  a  striking  point  of  view  the  diiferent  charac- 
ters of  the  several  persons  concerned  in  it. 

"  As  Jesus  was  sitting  at  meat  in  the  house  above- 
mentioned,  there  came  unto  him  a  woman,  having  an. 
alabaster  box  of  very  precious  ointment,  and  poured  it 
on  his  head.  But  when  his  disciples  saw  it,  they  had 
indignation,  saying,  to  what  purpose  is  this  waste?  For 
this  ointment  might  have  been  sold  for  much,  and  giv- 
en the  poor.  When  Jesus  understood  it,  he  said  unto 
them,  why  trouble  ye  the  woman,  for  she  hath  wrought 
a  good  work  upon  me  ?  For  ye  have  the  poor  always- 
with  you,  but  me  ye  have  not  always.  For  in  that  she 
hath  poured  this  ointment  on  my  body,  she  did  it  for 
my  burial.  Verily  I  say  unto  you,  wheresoever  this 
Gospel  shall  be  preached  in  the  whole  world,  there  also 
shall  this  which  this  woman  hath  done  be  told  for  a  me- 
Kiorial  of  her." 


S2S  LECTURE  Xm. 

There  are  in  this   little   story  several  circumstances  / 
that  deserve  our  notice. 

The  first  is,  that  the  act  here  mentioned  of  pouring 
the  ointment  on  the  head  of  Jesus,  though  it  may  ap- 
pear strange  to  us,  yet  was  perfectly  conformable  to 
the  customs  of  ancient  times,  not  only  in  Asia,  but  in 
the  moT-e  polished  parts  of  Europe.  Chaplets  of  flow- 
ers and  odoriferous  unguents  are  mentioned  by  several 
classic  authois,  as  in  use  at  the  festive  entertainments 
both  of  the  Greeks  and  Romans,  and  particularly  among 
the  Jews,  the  custom  of  anointing  the  head  seems  to 
have  been  almost  as  common  a  practice  as  that  of 
washing  the  face.  For  they  are  m.entioned  together 
by  our  Lord  in  his  direction  to  his  disciples  on  the  sub- 
ject of  fasting.  "  But  thou,  when  thou  fastest,  anoint 
thine  head,  and  wash  thy  face,  that  thou  appear  not 
unto  men  to  fast,  but  unto  thy  Father  which  seeth  in 
secret."* 

But  there  v/as  a  much  higher  purpose  to  which  the 
effusion  of  ointment  on  the  head  was  applied  to  the 
Jews. — It  was  by  this  ceremony  that  Kings,  Priests, 
and  Prophets,  were  set  apart  and  consecrated  to  their 
respective  offices. — And  for  this  reason  it  was  that  our 
blessed  Lord  himself,  who  united  in  his  own  person 
the  threefold  character  of  King,  Priest,  and  Prophet, 
was  distinguished  by  the  name  of  the  Messiah,  which 
in  the  Hebrew  language  means  the  anointed.  It 
was  therefore  with  peculiar  propriety  that  this  discrimi- 
nating mark  of  respect  was  shewn  to  Jesus  by  the  de- 
vout woman  here  mentioned,  though  she  herself  was 
probably  altogether  unconscious  of  that  propriety.  Je- 
sus however  saw  at  once  the  piety  of  her  heart,  and  the 
purity  of  her  intentions,  and  with  that  sweetness  of 
temper,  and  urbanity  of  manners  which  were  natural 
to  him,  not  only  accepted  her  humble  offering  with 
complacency,  but  generously  defended  her  against  the 
illiberal  cavils  of  his  fastidious  followers.  And  then 
he  added  a  promise  of  that  distinguished  honor  which 
should  perpetuate  this  meritorious  act  of  her's  to  all 

*  Matth.  vi.  17. 


LECTURE  XXI.  S29 

future  ages.  *'  Verily  I  say  unto  you,  that  whereso- 
ever this  Gospel  shall  be  preached  in  the  whole  world, 
there  shall  also  this  that  this  woman  hath  done  be  told 
for  a  memorial  of  her."  This  we  kno^v  was  no  vain 
prediction  ;  it  has  been  most  literally  and  punctually  ful- 
filled, and  we  ourselves  are  witnesses  of  its  completion 
at  this  very  moment. 

The  next  remarkable  occurrence  in  this  chapter,  is 
the  institution  of  the  Sacrament  of  the  Lord's  Supper 
by  our  Saviour,  when  he  was  eating  the  passover  with 
his  disciples. 

The  passover  was  one  of  the  most  solemn  and  sacred 
feasts  of  the  Jews.  It  was  so  called  because  it  was  es- 
tablished in  commemoratioii  of  the  deliverance  of  the 
Jews  from  their  bondage  in  Egypt,  at  which  time  the 
destroying  angel,  when  he  put  to  death  the  first-born  of 
the  Egyptians,  passed  o'uer  the  houses  of  the  Israelites, 
which  were  all  marked  with  the  blood  of  the  lamb  that 
had  been  killed  and  eaten  the  evening  before  in  every 
Hebrew  house,  and  was  therefore  called  the  Paschal 
Lamb. 

This  great  festival  our  Saviour  observed  with  his 
disciples,  the  evening  before  he  suffered,  and  with  them 
ate  the  paschal  lamb,  which  was  a  prophetic  type  of 
himself.  For  he  was  the  real  paschal  lamb  that  was 
sacrificed  for  the  sins  of  men.  He  was  the  lamb  slain 
from  the  foundation  of  the  world. * 

The  lamb  without  blemish  and  without  spot,f  as  the 
paschal  lamb  was  ordered  to  be  J.  There  can  be  no 
doubt  therefore  that  the  paschal  lamb  of  the  Jews  was 
meant  to  be  an  emblem  of  our  Lord.  The  slaying  of 
that  lamb  prefigured  the  slaying  of  Christ  upon  the 
•cross  ;  and  as  those  houses  which  were  sprinkled  with 
..the  blood  of  the  lamb  were  passed  over  by  the  destroy- 
ing angel,  so  they  whose  souls  are  sprinkled  with  the 
blood  of  Christ  are  saved  from  destruction  and  their 
sins  passed  over  and  forgiven  for  his  sake.  And  it  is  a 
very  remarkable  circumstance,  that  our  Saviour  was 
crucified,  and  our  deliverance  from  the  bondage  of  sin 

*  Rev.  xiii.  8.  f  1  ^^t.  i,  19.  \  Ex.  xii.  5. 

42 


330  LECTURE  XXL 

compleated,  in  the  same  month,  and  on  the  same  dsif 
of  the  month,  that  the  Israelites  were  delivered  from 
the  bondage  of  Egypt,  by  their  departure  from  that 
land.  For  the  Israelites  went  out  of  Egypt,  and  Christ 
was  put  to  death,  on  the  fifteenth  day  of  the  month 
Nisan. 

I  have  premised  thus  much  respecting  the  passover 
and  the  paschal  lamb,  because  it  will  throw  considera- 
ble light  on  the  true  nature  and  meaning  of  the  sacra- 
ment of  the  Lord's  Supper,  which  Jesus  now  instituted, 
and  of  which  the  evangelist  gives  the  following  account : 
*'  When  the  even  was  come,  our  Lord  sat  down  with 
the  twelve  to  eat  the  passover ;  and  as  they  were  eat- 
ing, Jesus  took  bread,  and  blessed  it,  and  brake  it,  and 
gave  it  to  them  and  said.  Take,  eat ;  this  is  my 
body.  And  he  took  the  cup,  and  gave  thanks,  and 
gave  it  to  his  disciples,  saying,  Drink  ye  all  of  it :  for 
this  is  my  blood  of  the  New  Testament,  which  is  shed 
for  many  for  the  remission  of  sins."  This  is  the  whole 
of  the  institution  of  this  sacred  rite  by  our  blessed  Lord, 
as  recorded  in  St.  Matthew's  Gospel ;  and  nothing 
can  be  more  evident  than  that  when  he  brake  the  bread, 
and  gave  it  to  his  disciples,  and  said,  Take,  eat,  this  is 
my  body  ;  he  meant  to  say  that  the  bread  was  to  repre- 
sent his  body,  and  the  breaking  of  it  was  to  represent 
the  breaking  of  his  body  upon  the  cross.  In  the  same 
manner  when  he  took  the  cup  and  gave  thanks,  and 
gave  it  to  them,  saying,  "  Drink  ye  all  of  it,  for  this  is 
my  blood,  of  the  New  Testament,  (or  New  Covenant) 
which  is  shed  for  many,  for  the  remission  of  sins;" 
his  meaning  was,  that  the  wine  in  the  cup  was  to  be  a 
representation  of  his  blood  that  was  shed  upon  the  cross 
as  an  expiation  and  atonement  for  the  sins  of  the  whole 
world.  And  his  disciples  were  to  eat  the  bread  and 
drink  the  wine  so  consecrated,  and  so  appropriated  to 
this  particular  purpose,  in  grateful  remembrance  of 
what  oor  Lord  suffered  for  their  salvation,  and  that  of 
all  mankind ;  for  St.  Luke  adds  these  affecting  and  im- 
pressive words  of  our  Saviour,  this  do  in  remembrance 
of  jne. 


LECTURE  XXI.  S31 

The  Lord's  Supper  therefore  was  evidently  to  be  a 
solemn  commemoration  and  recognition  of  the  redemp- 
tion and  deliverance  of  mankind  by  the  death  of  Christ, 
as  the  feast  of  the  passover  was  of  the  deliverance  of  the 
Israelites  from  the  destroying  angel.  Nor  is  this  all; 
for  as  the  Jev»?^s  were  accustomed  in  their  peace  offer- 
ings to  eat  a  part  of  the  victim,  and  thus  partook  of  the 
sacrifice ;  so  they  would  perceive  that  in  this  new  insti- 
tution, the  eating  of  the  bread  and  drinking  of  the  wine 
was  a  mark  and  symbol  of  their  participating  in  the  ef- 
fects of  this  7ie%v  peace  offering,  the  death  of  Christ ; 
whose  body  was  broken,  and  whose  blood  was  shed 
for  them  on  the  cross. 

They  would  also  see  that  this  supper  of  our  Lord  was 
from  that  time  to  be  substituted  in  the  room  of  the  pass- 
over  ;  and  that  they  might  have  no  doubt  on  this  head, 
our  Lord  expressly  declares  that  this  was  to  be  the 
case;  for  immediately  after-the  institution  of  this  sa- 
crament he  adds,  "  I  say  unto  you,  I  will  not  drink 
henceforth  of  this  fruit  of  the  vine,  until  that  day  when 
I  drink  it  new  with  you  in  my  Father's  kingdom."  The 
meaning  is,  this  is  the  last  time  that  this  supper  shall  be 
a  representation  of  the  passover.  It  shall  hereafter  take 
a  new  signification.  When  my  kingdom  (that  is,  my 
religion)  is  fully  confirmed  and  established  by  my  ris- 
ing from  the  dead,  this  supper  shall  be  the  memorial  of 
a  more  noble  sacrifice.  The  passover,  which  was  a 
type  of  the  redemption  to  be  wrought  by  me,  shall  be 
fulfilled  and  completed  by  my  death  and  resurrection. 
The  shadow  passes  away  ;  the  substance  takes  place  ; 
and  when  you  cat  this  supper  in  remembrance  of  me, 
there  will  I  be  virtually  present  amongst  you ;  and  your 
souls  shall  be  nourished  and  refreshed  by  my  grace,  as 
your  bodies  are  by  the  bread  and  wine. 

You  will  perceive,  by  what  I  have  here  said  on  the 
Sacrament  of  the  Lord's  Supper,  that  I  have  confined 
myself  to  that  which  was  immediately  before  me,  the 
original  institution  of  it  by  our  blessed  Lord.  I  have 
not  entered  into  those  further  illustrations  of  this  holy 
rite,  which  are  presented  to  us  in  other  parts  of  scrip- 


as«  LECTURE  xxr. 

ture  ;  particularly  in  the  11th  chapter  of  the  First  Epis- 
tle to  the  Corinthians.  To  go  at  length  into  the  con- 
sideration of  this  important  subject,  would  lead  me  in- 
to  a  much  longer  discussion  than  the  nature  of  this  dis- 
course will  admit.  I  shall  therefore  only  observe  fur- 
ther, that  whoever  reads  with  attention  this  first  insti- 
tution of  the  Lord's  Supper,  whoever  reflects  that  it 
was  the  very  last  meal  that  our  Lord  ate  with  his  disci- 
ples, that  the  next  day  he  underwent  for  our  sakes  a 
most  excruciating  and  ignominious  death,  and  that  he 
requires  us  to  receive  this  sacrament  in  remembrance  of 
him;  whoever,  I  say,  can,  notwithstanding  all  this,  dis- 
obey the  last  command  of  his  dying  Redeemer,  must 
be  destitute,  not  only  of  all  the  devout  sentiments  of  a 
Christian,  but  of  all  the  honest  feelings  of  a  man. 

After  having  thus  kept  the  passover  for  the  last  time, 
our  Lord  and  his  apostles  sung  a  hymn,  as  was  usual 
with  the  Jews  after  their  repasts  ;  and  the  hymn  they 
sung  on  this  occasion  Vv^as  probably  what  they  called 
the  Paschal  Psalms,  from  the  113th  to  the  118th,  in 
which  the  disciples,  accustomed  to  that  recital,  readily 
joined.  They  then  Vv'ent  out  into  the  mount  of  Olives ; 
and  as  they  were  going,  Jesus  saith  unto  them,  "  All  ye 
shall  be  offended  because  of  me  this  night :  for  it  is 
written,  I  will  smite  the  shepherd,  and  the  sheep  of  the 
flock  shall  be  scattered  abroad.  But  after  I  am  risen, 
I  will  go  before  you  into  Galilee."  This  was  a  pro- 
phetic v/arning  to  the  disciples,  that  they  would  all  be 
•  terrified  by  the  dangers  that  awaited  him,  and  would 
desert  and  virtually  renounce  him  that  very  night.  The 
words  here  quoted,  "  I  will  smite  the  shepherd,  and  the 
sheep  of  the  flock  shall  be  scattered  abroad,"  are  from 
the  thirteenth  chapter  of  Zechariah.  But  to  console 
and  support  them  under  this  trial,  our  Lord  assures 
them  that  he  would  rise  again  from  the  dead,  and  after 
his  resurrection  he  would  meet  them  at  a  certain  place 
he  appointed  in  Galilee.  The  apostles,  as  we  may  ea- 
sily imagine,  were  greatly  hurt  at  this  admonitory  pre- 
diction of  our  Lord,  and  protested  that  they  would  ne- 
ver forsake  him.     But  St.  Peter  more  particularly,  who, 


LECTURE  XXI.  535 

from  the  ardour  of  his  disposition,  was  always  more 
forward  in  his  professions,  and  more  indignant  at  the 
slightest  reflection  on  his  character,  than  any  of  the  rest, 
immediately  cried  out  with  warmth  and  eagerness, 
*'  Though  all  men  should  be  offended  because  of  thee, 
yet  will  I  neijer  be  offended."  But  Jesus,  who  kew 
him  much  better  than  he  did  him^self,  said  unto  him, 
"  Verily  I  say  unto  you,  that  this  night  before  the  cock 
crow  (that  is,  before  three  in  the  morning)  thou  shalt 
deny  me  thrice,"  Peter,  still  confident  of  his  own  in- 
tegrity and  sincere  attachment  to  his  divine  Master, 
and  ignorant  of  the  weakness  of  human  nature  at  the 
approach  of  danger,  replied,  with  still  greater  vehemence, 
"  Though  I  should  die  with  thee,  yet  will  I  not  deny 
thee  ;"  and  the  rest  of  the  disciples  joined  with  him  in 
these  earnest  protestations  of  inviolable  fidelity.  How 
far  they  were  verified  by  the  event  we  shall  soon  see. 

We  are  now  arrived  at  a  very  awful  and  sorriewhat 
mysterious  part  of  our  Saviour's  history,  his  agony  in 
the  garden,  which  is  next  related  to  us  by  St,  Matthew. 

*'  Then  cometh  Jesus,  says  the  evangelist,  with  them 
to  a  place  called  Gethsemane,  a  rich  valley  near  the 
mount  of  Olives,  through  which  ran  the  brook  Cedron, 
and  on  this  side  was  a  garden,  into  Vvhich  Jesus  enter- 
ed. And  he  said  unto  his  disciples.  Sit  ye  here  (at  the 
entrance  probably  of  the  garden)  while  I  go  and  prav 
yonder.  And  he  took  with  him,  into  a  more  retired 
part  of  the  garden,  Peter,  and  the  two  sons  of  Zebe- 
dee,  James  and  John,  the  very  same  disciples  who  ac- 
companied him  at  his  transfiguration  ;  that  they  who 
had  been  Vv^itnesses  of  his  glory  might  be  witnesses  also 
of  his  humiliation  and  affliction.  Then  saith  he  unto 
them.  My  soul  is  exceeding  sorrowful,  even  unto  death : 
tarry  ye  here,  and  watch  with  me.  And  he  went  a  lit- 
tle farther,  and  fell  on  his  face,  and  prayed,  saying,  O 
my  Father,  if  it  be  possible  (that  is,  if  it  be  possible 
for  man  to  be  saved,  and  thy  glory  promoted  as  effectu- 
ally in  any  other  way  as  by  my  death)  let  this  cup,  this 
bitter  cup  of  affliction,  pass  from  me  ;  nevertheless,  not 
as  I  will,  but  as  thou  wilt.      And  he  cometh  unto  his 


5S4  LECTURE  XXr. 

disciples,  and  findeth  them  asleep,  and  saith  unto  Peter, 
What,  could  ye  not  watch  with  me  one  hour  ?  you 
who  so  lately  made  such  vehement  professions  of  at- 
tachment to  me  !  Watch  and  pray,  that  ye  enter  not 
into  temptation."  Ye  have  need  to  watch  and  pray 
for  your  own  sakes,  as  well  as  mine,  that  you  may  not 
be  overcome  by  the  severe  trials  that  av/ait  you,  nor  be 
tempted  to  desert  me.  Yet  at  the  same  moment,  feel- 
ing for  the  infirmity  of  human  nature,  he  adds,  "  the 
spirit  indeed  is  willing,  but  the  flesh  is  weak."  That 
is,  I  know  your  hearts  are  right,  and  your  intentions 
good  ;  but  the  weakness  of  your  frail  nature  overpow- 
ers your  best  resolutions,  "  and  the  thing  which  ye 
would  ye  do  not."  "  He  went  away  again  the  second 
time,  and  prayed,  saying,  O  my  Father,  if  this  cup 
may  not  pass  away  from  me,  except  I  drink  it,  thy 
^viil  be  done.  And  he  came  and  found  them  asleep 
again,  for  their  eyes  were  heavy.  And  he  left  them, 
and  went  away  again,  and  prayed  the  third  time,  saying 
the  same  words.  Then  cometh  he  to  his  disciples, 
and  saith  unto  them,  Sleep  on  nom)  and  take  your  rest : 
behold,  the  hour  is  at  hand,  and  the  Son  of  man  is  be- 
trayed into  the  hands  of  sinners.  Rise,  let  us  be  going : 
behold,  he  is  at  hand  that  doth  betray  me."  That  is, 
henceforth,  hereafter  (for  so  the  original  strictly  means) 
you  may  take  your  rest ;  your  watching  can  be  of  no 
further  use  to  me  :  my  trial  is  over,  my  agony  is  sub- 
dued, and  my  destiny  determined.  I  shall  soon  be  be- 
trayed  into  the  hands  of  sinners.  Arise,  therefore,  let 
us  go  and  meet  this  danger.  Behold,  he  that  betrayeth 
me  is  at  hand. 

This  is  the  account  given  us  of  vv^hat  is  called  our 
Saviour's  agony  in  the  garden  ;  in  the  nature  and  cir- 
cumstances of  which  there  is  certainly  something  "  dif- 
ficult to  be  understood;"  but  it  is  at  the  same  time 
pregnant  with  instruction  and  consolation  to  every  dis- 
ciple of  Christ. 

We  may  observe  in  the  first  jjlace  that  the  terror  and 
distress  of  our  Lord's  mind  on  this  occasion  seems  to 
have  been  extreme,  and  the  agony  he  endured  in  the 


LECTURE  XXI.  SSi 

highest  degree  poignant  and  acute.  He  is  said  here  to 
be  "  exceeding  sorrowful,  even  unto  death."  St.  Mark 
adds,  that  he  was  "  sore  amazed  and  very  heavy  ;"* 
and  St.  Luke  tells  us,  that  "  being  in  agony  he  prayed 
more  earnestly ;  and  his  sweat  was  as  it  were  great 
drops  of  blood  falling  down  to  tlie  ground."!  To 
what  cause  could  these  uncommonly  painful  sensations 
be  owing?  There  is  great  reason  to  believe  that 
they  could  not  arise  solely  from  the  fear  of  death, 
or  of  the  torments  and  the  ignominy  he  was  about 
to  undergo  ;  for  many  great  and  good  men,  many  of 
the  primitive  martyrs  for  instance,  and  of  our  first  re- 
formers, have  met  death  and  tortures  without  feeling, 
at  least  without  expressing,  such  excessive  terrors  of 
mind  as  these. 

But  it  should  be  considered,  that  besides  the  appre- 
hensions of  a  death  in  the  highest  degree  excruciating 
and  disgraceful,  to  which  in  his  human  nature  he  would 
be  as  liable  as  any  other  person,  there  were  several  cir- 
cumstances peculiar  to  himself,  which  might  exceed- 
ingly embitter  his  feelings  and  exasperate  his  suffer- 
ings. 

In  the  first  place,  from  the  foreknowledge  of  every 
thing  that  could  befal  him,  he  would  have  a  quicker 
sense  and  a  keener  perception  of  the  torments  he  was  to 
undergo,  than  any  other  person  could  possibly  have, 
from  the  anticipation  of  future  sufferings. 

In  the  next  place,  the  complicated  miseries  which  he 
knew  that  his  death  would  bring  upon  his  country,  for 
which  he  manifested  the  tenderest  concern ;  the  distress 
in  which  it  would  plunge  a  mother  and  a  friend  that 
were  infinitely  dear  to  him;  and  the  cruel  per£ecutions 
and  afflictions  of  various  kinds,  to  v/hich  he  foresaw 
that  the  first  propagation  of  his  religion  would  expose 
his  beloved  disciples  j  all  these  considerations  operat- 
ing on  a  mind  of  such  exquisite  sensibility  as  his,  must 
make  a  deep  and  painful  impression,  and  add  many 
a  bitter  pang  to  the  anguish,  which  preyed  upon  his 
soul.     Nor  is  it  at  all  improbable,  that  his  great  enemy 

•  Ch.  xiv.  3X  t  Ch.  xxii.  44. 


336  LECTURE  XXL 

and  ours,  the  prince  of  darkness,  whom  he  came  to 
overthrow,  and  with'  whom  he  maintained  a  constant 
conflict  through  life,  and  triumphed  over  by  his  deaih ;  it 
is  not,  I  say,  at  all  improbable,  that  this  malignant  Be- 
ing should  exert  his  utmost  power,  by  presenting  real 
and  raising  up  imaginary  terrors,  to  shake  the  constan- 
cy of  his  soul,  and  deter  him  from  the  great  work  he 
had  undertaken.  These,  and  a  multitude  of  other  ago- 
nizing distresses,  unknov/n  and  inconceivable  to  us, 
which  might  necessarily  spring  from  so  vast,  so  mo- 
mentous, so  stupendous  a  work,  as  the  salvation  of  a 
whole  world,  make  a  plain  distinction  between  our  Sa- 
viour's situation  and  that  of  any  other  martyr  to  the 
cause  of  truth,  and  most  clearly  prove  that  there  never 
was  "  a  sorrow  in  every  respect  like  unto  his  sorrow."* 
It  is  evident,  indeed,  that  there  was  some  other  cause 
of  his  agony  besides  that  of  his  approaching  death  :  for 
it  is  said  in  the  Epistle  to  the  Hebrews,  that  he  was 
heard  in  that  he  feared  ;\  that  is,  was  delivered  from 
the  terrors  that  oppressed  him  ;  and  yet  we  know  he 
was  not  delivered  from  the  deatJi  of  the  cross. 

And  it  should  be  observed  in  the  last  place,  that  not- 
withstanding his  temporary  agonies  of  mind,  notwith- 
standing he  was  "  sore  amazed  and  exceeding  sorrow- 
ful, even  unto  death;"  notwithstanding  he  prayed  most 
earnestly  and  fervently  "  that  the  bitter  cup  of  affliction 
might,  if  possible,  pass  away  from  him  ;"  yet,  upon  the 
final  result,  he  manifested  the  utmost  firmness  and  forti- 
tude of  soul :  and  the  constant  termination  of  his  prayer 
was,  not  myimllhut  thine  he  done.  He  submitted  with 
the  most  perfect  resignation  to  those  very  calamities 
which  he  felt  so  acutely,  and  deprecated  so  earnestly  ; 
and  went  out  from  the  garden  to  meet  the  dangers  that 
approached  him  vv^ith  that  noble  and  dignified  address 
to  his  slumbering  disciples,  "  Rise,  let  us  be  going: 
behold,  he  is  at  hand  that  doth  betray  me."  It  is  evi- 
dent then  that  this  remarkable  incident  in  the  history  of 
our  Lord,  which  has  given  occasion  to  so  much  un- 
founded and  idle  cavil,  instead  of  lowering  his  charac- 

*  Lam.  i.  12.  t  Heb.  v.  7. 


LECTURE  XXI.  S3t 

ter  in  the  slightest  degree,  adds  fresh  lustre  to  it,  and 
increases  our  veneration  for  his  exalted  virtues. 

And  what  is  of  no  less  importance,  it  presents  to  us 
instructions  the  most  edifying,  and  reflections  the  most 
consolatory  to  the  weakness  of  our  nature. 

We  see  in  the  first  place,  that  our  Lord  did  not  pre- 
tend to  that  unfeeling  heroism,  that  total  insensibility 
to  pain  and  affliction,  which  some  of  the  ancient  philo- 
sophers affected.  On  the  contrary,  in  his  human  na- 
ture he  felt  like  a  man  ;  he  felt  the  weight  of  his  own 
sorrows,  and  dropt  the  tear  of  sympathy  for  those  of 
others.  To  those,  therefore,  who  are  oppressed  and 
bowed  down  (as  the  best  of  men  sometimes  are)  with 
a  load  of  grief,  who  find,  as  the  Psalmist  expresses  it, 
"  their  flesh  and  their  heart  failing,"  and  their  spirits 
sinking  within  them,  it  must  be  a  most  reviving  con- 
sideration to  reflect  that  in  this  state  even  of  extreme 
depression,  there  h  no  guilt ;  that  it  is  no  mark  of 
God's  displeasure  ;  that  even  his  beloved  Son  was  no 
stranger  to  it ;  that  he  was  a  man  of  sorrows,  and  well 
acquainted  with  grief :  that  therefore  he  is  not  a  hard, 
unfeeling  obdurate  master,  who  cannot  be  touched  with 
our  infirmities,  but  one  who  was  in  all  things  tried  and 
afflicted  as  we  are,  yet  without  sin."  He  knows  what 
sorrow  is  ;  he  knows  how  hard  it  sometimes  presses 
even  on  the  firmest  minds  ;  and  he  will  not  fail  to  ex- 
tend that  relief  to  others,  for  which  even  he  himself  ap- 
plied with  so  much  fervency  to  the  Father  of  all. 

From  his  example  too,  on  this  occasion,  we  learn 
what  conduct  we  ought  to  observe  when  distress  and 
misery  overtake  us.  We  are  not  only  allowed  but  en- 
couraged by  what  he  did,  to  put  up  our  petitions  to  the 
Throne  of  grace,  for  help  in  time  of  need.  We  are 
permitted  to  pray  for  the  removal  of  our  calamities  with 
earnestness  and  v/ith  fervour  ;  we  may  implore  the  Al- 
mighty that  the  bitter  cup  of  affliction  may  pass  away 
from  us  ;  but  the  conclusion  must  always  be  (what  his 
was)  "  not  my  will,  O  my  Father,  but  thine  be  done." 
And  one  thing  we  may  be  assured  of,  that  if  the  evils 
v/hich  overwhelm  us  are  not  removed,  yet  our  suppli- 

43 


33S  LECTURE  XXL 

cations  shall  not  be  in  vain  :  we  shall  at  the  least  be  ena'-*- 
bled  to  bear  them.  And  though  we  must  not  expect 
to  have  an  angel  sent  from  heaven  to  support  us,  as  was 
done  to  Jesus ;  yet  v/e  may  expect,  and  expect  witli 
conlidence,  that  a  more  than  angelic  comforter,  even 
the  Spirit  of  God,  will  shed  his  healing  influence  over 
our  souls,  and  preserve  us  from  sinking  even  under  the 
severest  trials. 

And  there  is  still  one  further  lesson  of  no  small  impor- 
tance, Which  this  part  of  our  Saviour's  history  may 
teach  us. 

Extreme  affliction,  as  we  all  but  too  well  know,  has 
a  natural  tendenc3%  not  only  to  depress  our  spirits,  but 
to  sour  our  tempers,  and  to  render  us  fretful  and  irrita- 
ble, and  severe  towards  the  failings  of  others.  But 
how  did  it  operate  on  our  blessed  Lord  ?  Instead  of 
injuring,  it  seemed  rather  to  improve  the  heavenly 
mildness  of  his  disposition,  and  to  make  him  more  in- 
dulgent to  the  failings  of  his  followers.  For  when  in 
the  very  midst  of  all  his  anguish,  they  could  so  far  for- 
get his  sorrows,  and  their  own  piT)fessions  of  attach- 
ment to  him,  as  to  sink  into  sleep,  how  gentle  was  his 
reproof  to  them  for  this  want  of  sensibility  and  atten- 
tion tohim?  "  Could  yau  not  watch  with  me  one  hour?" 
And  even  this  affectionate  rebuke  he  immediately  tem- 
pers with  a  kind  excuse  for  them :  the  spirit  truly  is 
T/illing,  but  the  flesh  is  weak." 

I  now  proceed  in  the  melancholly  narrative.  "  And 
while  he  yet  spake,  lo  !  Judas,  one  of  the  twelve,  came, 
and  v»'ith  him  a  great  multitude  with  swords  and  staves, 
from  the  chief  priests  and  elders  of  the  people.  Now 
he  that  betrayed  him  gave  them  a  sign,  saying,  Whom- 
soever I  shall  kiss,  that  same  is  he  :  hold  him  fast. — - 
And  forthwith  he  came  to  Jesus,  and  said.  Hail,  Pvlas- 
ter;  and  kissed  him.  And  Jesus  said  unto  him.  Friend, 
wherefore  art  thou  come  ?  Then  came  they  and  laid 
hands  on  Jesus,  and  took  him." 

"  And  behold  one  of  them  which  were  Vv'ith  Jesus- 
(St  Peter)  stretched  out  his  hand,  and  drew  his  sword, 
and  struck  a  servant  of  the  high  priest,  (whose  name 
was  Malchus)  and  smote  off  his  ear."     Here  again  we 


LECTURE  XXI.  S3» 

seethe  warmth  and  vehemence  of  Peter's  temper,  which 
prompted  him  to  a  well-meant,  though  in  judicious  dis- 
play of  his  zeal  in  his  Master's  cause.  "  Then  said 
Jesus  unto  him,  Put  up  again  thy  sword  into  its  place, 
for  all  they  that  talie  the  sword  shall  perish  with  the 
sword.  Thinkest  thou  that  I  cannot  now  pray  to  my 
Father,  and  he  shall  presently  give  me  more  than  twelve 
legions  of  angels?  But  how  then  shall  the  scripture  be 
fulfilled,  that  thus  it  must  be?" 

From  this  reproof  to  Peter,  we  are  not  to  infer  that 
the  use  of  the  sword  in  self-defence  is  unlawful  ;  but 
that  the  use  of  it  against  the  magistrates  and  the  minis- 
iers  of  justice  (which  was  the  case  in  the  present  in- 
stance) is  unlawful.  It  was  meant  also  to  check  that 
propensity,  which  is  but  too  strong  and  too  apparent  in 
a  large  part  of  mankind,  to  have  recourse  to  the  sword 
on  <7// occasions ;  and  more  particularly  to  restrain  pri- 
vate persons  from  avenging  private  injuries,  which  they 
should  rather  leave  to  the  magistrate  or  to  God  ;  "  for 
vengeance  is  mine,  I  will  repay,  saith  the  Lord."*  In 
all  such  cases,  they  who  take  the  sword,  unjustly  and 
rashly  will  probably,  as  our  Saviour  here  forewarns 
them,  perish  with  the  sword  ;  with  the  sword  of  their 
adversary,  or  of  the  magistrate.  That  denunciation 
might  also  allude  to  the  Jews,  who  now  seized  on  Je- 
sus ;  and  might  be  meant  to  intimate  to  his  disciples, 
that  it  was  perfectly  needless  for  them  to  draw  their 
swords  on  these  miscreants,  since  they  would  all  pe- 
rish at  the  siege  or  capture  of  Jerusalem  by  the  sword 
of  the  Romans, 

If  it  had  been  the  intention  of  Providence  to  protect 
Jesus  and  his  religion  by  force,  there  is  no  doubt  but  a 
host  of  angels  would  have  been  sent  to  defend  him,  as 
one  was  actually  sent  to  comfort  him.  But  this  would 
have  defeated  the  very  purpose  for  vv^hich  he  came  into 
the  world,  which  was,  that  he  should  "  make  his  soul 
an  offering  for  sin."f  The  prophets  foretold  (more  par- 
ticularly Isaiah  and  Daniel)  that  he  should  do  so.  And 
besides  this,  nothing  could  be   more  abhorrent,  from 

*  Rom.  xii.  19.  t  Isaiah,  liii.  10. 


S40  LECTURE  XXI. 

the  spirit  of  his  religion,  than  force,  violence,  and  blood- 
shed. These  instruments  of  destruction  he  left  to  fa- 
natics and  impostors.  The  only  weapons  he  made  use 
of  were  of  a  different  nature ;  the  sword  of  the  spirit, 
the  shield  of  faith,  and  the  armour  of  righteousness. 

"  In  that  same  hour  said  Jesus  to  the  multitudes,  Are 
ye  come  out  as  against  a  thief  with  swords  and  staves, 
for  to  take  me ;  I  sat  daily  with  you  teaching  in  the 
temple,  and  ye  laid  no  hold  on  mc.  But  all  this  was 
done  that  the  scriptures  of  the  prophets  might  be  fulfil- 
led ;  which,  as  I  have  already  observed,  predicted  his 
sufferings  and  his  death.  Then  all  his  disciples  forsook 
him  and  fled."  Here  we  have  the  exact  completion  of 
that  prophecy,  which  he  had  just  before  delivered,  that 
all  his  disciples  shouldhe.  offended  hec^LUSQ  of  him  ;  that 
is,  should  desert  him  that  very  night.  And  that  this 
prediction  was  so  accomplished,  is  clear  beyond  all  con- 
troversy ;  because  it  was  an  event  which  the  disciples 
would  for  their  own  credit  gladly  have  suppressed,  if 
they  durst.  By  recording  this  event,  they  recorded 
their  own  weakness,  their  own  pusillanimity.  And  we 
may  be  perfectly  sure  that  they  would  not  invent  a  false^ 
hood  on  purpose  to  perpetuate  their  own  disgrace. — ' 
We  have  therefore,  in  this  incident,  a  demonstrative 
proof,  both  that  our  Lord's  prophecy  was  actually  ful- 
filled, and  that  the  evangelists  were  men  of  the  strictest 
veracity  and  integrity,  who  were  determined  to  sacri- 
fice every  thing,  even  their  own  reputation,  to  the  sa- 
cred cause  of  truth. 

Jesus  being  now  in  the  possession  of  his  enemies, 
they  that  had  laid  hold  on  him  led  him  away  to  Caia- 
phas  the  high  priest,  where  the  scribes  and  the  elders 
were  assembled.  But  Peter  though  he  had  Hed  with 
the  rest,  yet  ashamed  of  his  cowardice,  and  still  really 
attached  to  his  Master,  summoned  up  for  the  moment 
resolution  enough  to  turn  back  and  follow  the  crowd 
(but  with  cautious  and  trembling  steps)  to  the  palace  of 
the  high  priest,  "  and  went  in,  and  sate  with  the  ser- 
vants in  the  hall  of  the  palace,  to  see  the  end.  Now  the 
chief  priests  and  elders,  and  all  the   council,   sought 


LECTURE  XXI.  341 

false  witness  against  Jesus  to  put  him  to  death,  but  found 
none ;  yea,  tho'  many  false  witnesses  came,  yet  found 
they  none."  Their  object  was  to  put  Jesus  to  death; 
and  for  this  purpose  they  sought  out  for  false  witnesses, 
to  charge  him  with  a  capital  crime.  To  condemn  any 
one  to  death  their  own  law  required  two  witnesses  ;  and 
it  was  also  necessary  for  them  to  produce  evidence  suf- 
ficient to  induce  the  Roman  governor  to  ratify  their 
sentence,  without  which  it  was  of  no  avail.  There  was 
no  difficulty  in  finding  out  and  suborning  false  witness- 
es in  abundance,  who  were  perfectly  well  disposed  to 
conform  to  their  wishes  ;  but  for  a  long  time  they  found 
none  whose  evidence  came  up  to  the  point  they  aimed 
at ;  none  who  could  prove  against  Jesus  a  capital  of- 
fence. But  at  length  "  came  two  false  witnesses, 
and  said,  This  fellow  said,  I  am  able  to  destroy  the 
temple  of  God,  and  to  build  it  in  three  days."  Now  to 
speak  disrespectfully,  or  to  prophecy  against  the  tem- 
ple, was  considered  by  the  Jews  as  blasphemy,  and  of 
course  a  capital  oifcnce.  But  the  truth  was,  that  Jesus 
said  no  such  thing.  The  expression  alluded  to  by  the 
witnesses  were  those  he  spoke,  when,  after  casting  the 
buyers  and  sellers  out  of  the  temple,  the  Jews  asked 
him  what  sign  he  could  give  them  of  his  authority  to 
do  these  things  ?  His  answer  was,  not  as  the  witnesses 
stated  it,  "I  a\n  able  to  destroy  this  temple  ;"  but  it 
was,  "destroy  this  temple,  and  in  three  days  I  v/ill 
raise  it  up."  So  St.  John  expressly  tells  us  ;*  and  al- 
so, that  by  this  temple  he  meant  his  own  body,  to  which 
he  probably  pointed  at  the  time.  The  high  priest,  sen- 
sible, perhaps,  that  even  this  evidence  would  not  com- 
pletely answer  his  purpose,  proceeds  to  interrogate  our 
Saviour,  hoping  that  he  might  be  drawn  by  artful  ques- 
tions to  condemn  himself.  He  arose  tiicrefore,  and 
said  unto  Jesus,  "  Answerest  thou  nothing?  What  iss 
it  that  these  witness  against  thee?"  Is  it  true,  or  is  it 
false  ?  and  what  have  3'^ou  to  say  in  your  own  defence  ? 
But  Jesus  held  his  peace.  He  disdained  to  make  any 
answer  to   such  unfounded  and  contemptible  accusa. 

*  Cl.ap.  ii.  19. 


S4.2  LECTURE  XXI. 

lions.  He  saw  that  his  judges  were  predetermined; 
that  every  thing  he  could  say  would  be  of  no  avail;  and 
that  the  only  proper  part  for  him  to  take,  was  to  observe 
a  dignified  silence.  The  high  priest  perceiving  this, 
had  recourse  to  a  measure  which  he  knew  must  com- 
pel our  Lord  to  speak;  "  I  adjure  thee,  says  he,  by 
the  living  God,  that  thou  tell  us,  whether  thou  be  the 
Christ  the  Son  of  God."  This  calling  upon  a  man  to 
swear  by  the  living  God  was  called  the  oath  of  adjura- 
tion, and  was  the  Jewish  mode  of  administering  an  oath 
either  to  a  witness  or  a  criminal ;  and  when  so  adjur- 
ed, they  were  obliged  to  answer.  Jesus  now  therefore 
conceived  himself  bound  in  conscience  to  break  his  si- 
lence, and  said  to  the  high  priest,  "  Thou  hast  said  ;" 
that  is,  thou  hast  said  what  is  true,  I  am  the  Messiah,  the 
Christ,  the  Son  of  God ;  for  all  these  were  synonomous 
terms  among  the  Jews.  But  as  our  Lord's  actual  appear- 
ance and  situation  did  but  ill  accord  with  a  character  of 
such  high  dignity,  he  proceeds  to  assure  his  judges,  that 
what  he  affirmed  was  nevertheless  unquestionably  true ; 
and  that  they  themselves  should  in  due  time  have  the 
fullest  proof  of  it.  For,  says  he,  "  hereafter  ye  shall  sec 
the  Son  of  man  sitting  on  the  right  hand  of  power,  and 
coming  in  the  clouds  of  heaven."  Sitting  at  the  right 
hand  of  power  means  sitting  at  the  right  hand  of  God, 
to  whom  the  Jews  sometimes  gave  the  appellation  of 
po%ver ;  and  coming  in  the  clouds  of  heai)en^  was  with 
the  Jews  a  characteristic  mark  of  the  Messiah.  And 
the  whole  passage  relates  not  to  the  final  Judgment,  but 
to  the  coming  of  Christ  to  execute  vengeance  on  the 
Jews  in  the  destruction  of  Jerusalem  by  the  Romans. 
*'  Then  the  high  priest  rent  his  clothes,  (a  mark  of  ex- 
trem.e  horror  and  indignation)  saying,  he  hath  spoken 
blasphemy,  by  declaring  himself  the  Christ,  the  Son  of 
God,  and  assuming  all  the  marks  of  divine  power. — 
What  further  need  have  we  of  witnessses  ?  Behold, 
now  ye  have  heard  his  blasphemy.  What  think  ye  ? 
They  answered  and  said,  he  is  guilty  of  death  ;"  guilty 
of  a  crime  that  deserves  death.  "  Then  did  they  spit 
in  his  face,  and  buffeted  him ;  and  others  smote  him 


LECTURE  XXh  SiS 

tvlth  the  palms  of  their  hands,  saying,   Prophecy  unto 
us  ;  who  is  he  that  smote  thee  ?"    . 

Such  were  the  indignities  oflfered  to  the  Lord  of  all^ 
by  his  own  infatuated  creature^;  and  although  he  could 
with  one  word  have  laid  them  prostrate  at  his  feet,  yet 
he  bore  all  these  insults  without  a  single  murmur  or 
complaint,  and  never  once  spake  unadvisedly  with  his 
lips.  "  Though  he  was  reviled,  he  reviled  not  again  ; 
though  he  suffered,  he  threatened  not,  but  committed 
himself  to  him  that  judgeth  righteously  ^j^" 

The  evangelist  now  resumes  the  history  of  St.  Pe- 
ter, who,  while  these  things  were  transacting  in  the 
council-room,  sate  without  in  the  palace  j  and  a  dam- 
sel came  unto  him  saying,  "  Thou  also  wast  with  Jesus, 
of  Galilee.  But  he  denied  before  them  all,  saying,  I 
know  not  what  thou  sayest.  And  v/hen  he  was  come 
out  into  the  porch,  another  maid  saw  him,  and  said  un- 
to them  that  were  there,  This  fellow  also  v/as  with  Je- 
sus of  Nazareth.  And  again  he  denied  with  an  oath, 
I  do  not  know  the  man.  And  after  a  v/hile  came  unto 
him  they  that  stood  by,  and  said  to  Peter,  Surely  thou 
also  art  one  of  them,  for  thy  speech  betrayeth  thee, — ■ 
Then  began  he  to  curse  and  to  swear,  saying,  I  knov7 
not  the  man.  And  immediately  the  cock  crew.  And 
Peter  remembered  the  words  of  Jesus,  v/hich  said  un- 
to him,  before  the  cock  crow  thou  shalt  deny  m^e  thrice. 
And  he  went  out  and  wept  bitterly." 

This  most  interesting  story  is  related  by  all  the  evan- 
gelists, with  a  few  immaterial  variations  in  each  ;  but 
the  substance  is  the  same  in  all.  There  is  however 
one  circumstance  added  by  St.  Luke,  so  exquisitely 
beautiful  and  touching,  that  it  well  deserves  to  be  no- 
ticed here.  He  tells  us  that  after  Peter  had  denied  Je- 
sus thrice,  "  immediately,  vvhile  he  yet  spake,  the  cock 
crew  ;  and  the  Lord  turned  and  looked  upon  Peter, ''"'j 
What  effect  that  look  must  have  had  on  the  heart  and 
on  the  countenance  of  Peter,  every  one  may,  perhaps, 
in  some  degree  conceive  ;  but  it  is  utterly  impossible 
for  any  words  to  describe,   or,  I   believe,  even  for  tiie 

*  1  Pet.  ii.  23.  t  Cli  xxii.  61, 


3M  LECTURE  XXI. 

pencil  of  a  Guido  to  express.*  The  sacred  historian 
therefore  most  judiciously  makes  no  attempt  to  work 
upon  our  passions  or  our  feelings  by  any  display  of  el- 
oquence on  the  occasion.  He  simply  relates  the  fact, 
without ttny  embellishment  or  amplification  ;  and  only 
adds,  "  and  Peter  remembered  the  words  of  the  Lord, 
how,  he  had  said  unto  him,  before  the  cock  crow  thou 
shalt  deny  me  thrice  ;  and  he  went  out  and  wept  bitter- 
ly." 

The  reflections  that  crowd  upon  the  mind  from  this 
most  affecting  incident  of  Peter's  denial  of  his  master, 
are  many  and  important ;  but  I  can  only  touch,  and 
that  slightly,  on  a  few. 

The  first  is,  that  this  event  in  the  history  of  St.  Pe- 
ter is  a  clear  and  a  striking  accomplishment  of  our  Sa* 
viour's  prediction,  that  before  the  cock  crew  he  should 
deny  him  thrice.  And  it  is  very  remarkable  that  there 
are  in  this  same  chapter  no  less  than  four  other  prophe- 
cies of  our  Lord,  which  were  all  punctually  fulfilled, 
some  of  them  like  this,  within  a  few  hours  after  they 
were  delivered. 

The  next  observatiqn  resulting  from  the  fall  of  Peter 
is  the  melancholy  proof  it  affords  us  of  the  infirmxity  of 
human  nature,  the  weakness  of  our  best  resolutions, 
when  left  to  ourselves,  and  the  extreme  danger  of  con- 
fiding too  much  in  our  own  strength. 

That  St.  Peter  was  most  warmly  attached  to  Jesus, 
that  his  intentions  were  upright,  and  his  professions  at 
the  moment  sincere,,  there  can  be  no  doubt.  But  his 
temper  was  too  hot,  and  his  confidence  in  himself  too 
great.  When  our  Lord  told  him,  and  all  the  other 
apostles,  that  they  would  desert  him  that  night,  Peter 
was  the  first  to  say  to  him,  "  though  all  men  should  be 
otTendcd  because  of  thee,  yet  will  1 7ie'Der  be  offended." 
And  when  Jesus  again  assured  him,  that  before  the  cock 
crew  he  should  deny  him  thrice,  Peter  insisted  with 
still  greater  vehemence  on  his  unshaken  fidelity,  and 
declared   "  that  though   he    should  die  with  him,  he 

*  In  fact,  I  cannct  learn  that  any  great  master  has  ever  yet  selected  this  in- 
cident as  the  subject  of  a  picture. 


LECTURE  XXI.  S45 

should  never  deny  him."  Yet  deny  him  he  did,  with 
execrations  and  oaths;  and  left  a  memorable  lesson 
even  to  the  best  of  men,  not  to  entertain  too  hisih  an 
opinion  of  their  own  constancy  and  firmness  in  the  hour 
of  temptation.  "  Let  him  that  thinketh  he  standeth, 
take  heed  lest  he  fell." 

And  hence  in  the  last  place  we  see  the  wisdom  and 
the  necessity  of  looking  beyond  ourselves,  of  looking 
up  to  heaven  for  support  and  assistance  in  the  discharge 
of  our  duty.  If,  when  Peter  was  first  forewarned  by 
our  Lord  of  his  approaching  denial  of  him,  instead  of 
repeating  his  professions  of  inviolable  fidelity  to  him, 
he  had  with  ail  humility  confessed  his  weakness,  and 
implored  his  divine  Master  to  strengthen  and  fortify 
him  for  the  trial  that  awaited  him,  the  event  probably 
would  have  been  very  different.  And  it  is  surprising 
that  he  had  not  learned  this  lesson  from  his  former  ex- 
perience. For  when,  confiding  as  he  did  now  in  his 
own  courage,  he  entreated  Jesus  to  let  him  vm\k  to  him 
upon  the  sea,  and  was  permitted  to  do  so ;  no  sooner 
did  he  find  the  wind  boisterous  than  he  was  afraid,  and 
beginning  to  sink,  he  cried  out,  "  Lord,  save  me. — 
And  immediately  Jesus  stretched  forth  his  hand  and 
caught  him."  This  was  a  plain  intimation  to  him,  (as 
I  remarked  in  a  former  Lecture)  that  it  was  not  his  own 
arm  that  could  help  him,  but  that  almighty  hand,  and 
outstretched  arm,  v/hich  then  preserved  him  :  and  to 
Avhich,  when  in  danger,  we  mvist  all  have  recourse  to 
preserve  us  from  sinking.  "  Trust  then  in  the  Lord," 
(as  the  wise  king  advises)  "  with  all  thine  heart,  and 
lean  not  to  thine  own  understanding.  In  all  thy  ways 
acknowledge  him,  and  he  shall  direct  thy  paths."* 

*  Prov.  iii,  5. 


44 


S46  LECTURE  XXIL  . 

LECTURE  XXIL 

MATTHEW  xxvii. 

IN  the  preceding  chapter  we  saw  that  the  chief 
priests  and  elders  had,  in  their  summary  way,  without 
the  shadow  of  justice,  without  any  consistent  evidence, 
decided  the  fate  of  Jesus,  and  pronounced  him  guilty 
of  death.  Their  next  care  was  how  to  get  this  sen- 
tence confirmed  and  carried  into  execution  ;  for  under 
the  Roman  government  they  had  not  at  this  time  the 
power  of  the  sword,  the  power  of  life  and  death;  they 
could  not  execute  a  criminal,  though  they  might  try  and 
condemn  him,  without  a  warrant  from  the  Roman  go- 
vernor ;  they  determined  therefore  to  carry  him  before 
Pilate,  the  Roman  procurator  of  Juds&a  at  that  time. — 
But  then,  to  ensure  success  in  that  quarter,  it  w^as 
necessary  to  give  their  accusations  against  Jesus  such 
a  colour  and  shape,  as  should  prevail  upon  the  gover- 
nor to  put  him  to  death.  For  this  purpose  they  found 
it  expedient  to  change  their  ground,  for  they  had  con- 
demned him  for  blasphemy  ;  but  this  they  knew  would 
have  little  weight  with  a  pagan  governor,  who,  like  Gal- 
lic, would  "  care  for  none  of  those  things"  which  relat- 
ed solely  to  religion.  They  therefore  resolved  to  bring 
him  before  Pilate  as  a  state  prisoner,  and  to  charge  him 
with  treasonable  and  seditious  practices ;  with  setting 
himself  up  as  a  king  in  opposition  to  Caesar,  and  per- 
suading the  people  not  to  pay  tribute  to  that  prince. 
Accordingly  we  are  told  in  the  beginning  of  this  chap- 
ter, that  "when  morning  was  come,  all  the  chief  priests 
and  elders  of  the  people  took  council  against  Jesus  to 
put  him  to  death  ;,"  that  is,  to  oht'san  permission  to  put 
him  to  death;  "and  when  they  had  bound  him  they 
led  him  away,  and  delivered  him  to  Pontius  Pilate  the 
governor." 

The  evangelist,  having  brought  the  history  of  this  di- 
abolical transactioii  thus  far,  makes  a  short  digression, 
to  inform  us  of  ilie  fate  of  that  wretched  traitor  JudaSj 


LECTURE  XXn.  S47 

who  had  by  his  perfidy  brought  his  Master  into  this 
situation. 

"  Then  Judas,  which  had  betrayed  him,  when  he  saw 
that  he  was  condemned,  repented  himself,  and  brought 
again  the  thirty  pieces  of  silver  to  the.  chief  priests  and 
elders,  saying,  I  have  sinned  in  that  I  have  betrayed  the 
innocent  blood.  And  they  said,  What  is  that  to  us? 
See  thou  to  that.  And  he  cast  down  the  pieces  of  sil- 
ver in  the  temple,  and  went  and  hanged  himself." 

From  the  expression  made  use  of  in  the  third  verse, 
"  when  Judas  saw  that  Jesus  was  condemned,  he  re- 
pented himself,^''  some  commentators  have  thought  that 
he  did  not  imagine  or  expect  that  Jesus  would  be  con- 
demned to  death  ;  but  supposed  'either  that  he  would 
convey  himself  away  from  his  persecutors,  or  that  he 
would  prove  his  innocence  to  the  satisfaction  of  his 
judges ;  or  that  at  the  most  some  slight  punishment 
would  be  inflicted  upon  him.  One  would  not  wish  to 
load  even  the  worst  of  men  with  more  guilt  than  really 
belongs  to  them  ;  but,  from  considering  the  character 
of  Judas,  and  comparing  together  all  the  circumstances 
of  the  case,  it  appears  to  me  more  probable  that  the  ac- 
quittal or  condemnation  of  Jesus  never  entered  into  his 
contemplation.  All  he  thought  of  was  gain.  He  had 
kept  the  common  purse,  and  had  robbed  it ;  and  his  on- 
ly object  was,  how  to  obtain  a  sum  of  money,  which  he 
determined  to  have  at  all  events,  and  left  consequences 
to  take  care  of  themselves.  But  when  he  saw  that  his 
divine  Master,  whom  he  knew  to  be  perfectly  innocent, 
was  actually  condemned  to  death,  his  conscience  then 
flew  in  his  face  ;  his  guilt  rose  up  before  him  in  all  its 
horrors.  The  innocence,  the  virtues,  the  gentleness, 
the  kindness  of  his  Lord,  with  a  thousand  other  circum- 
stances,  rushed  at  once  upon  his  mind,  and  painted  to 
him  the  enormity  of  his  crime  in  such  dreadful  colours, 
that  he  could  no.  longer  bear  the  agonizing  tortures  that 
racked  his  soul,  but  went  immediately  and  destroyed 
himself. 

The  answer  of  the  chief  priests  to  Judas,  when  he 
brought  back  to  them  the  thirty  pieces  of  silver,  and 


S4S  LECTURE  XXII. 

declared  that  he  had  betrayed  the  innocent  blood,  was  a 
perfectly  natural  one  for  men  of  then'  character,  "What 
is  that  to  us?  See  thou  to  that."  Men  who  had  any 
feeling,  any  sentiments  of  common  humanity,  or  even 
of  common  justice,  when  so  convincing  a  proof  of  the 
accused  person's  innocence  had  been  given  them,  would 
naturally  have  relented,  would  have  put  an  immediate 
stop  to  the  proceedings,  and  released  the  prisoner.  But 
this  was  very  far  from  entering  into  their  plan.  With 
the  guilt  or  innocence  of  Jesus  they  did  not  concern 
themselves.  This  was  not  their  affair.  All  they  want- 
ed was  the  destruction  of  a  man  whom  they  hated  and 
feared,  and  whose  life  and  doctrine  were  a  standing  re- 
proach to  them.  This  was  their  object :  and  as  to  the 
mercy  or  the  justice  of  the  case,  on  this  head  they  were 
at  perfect  ease;  "  What  is  that  to  us?  See  thou  to  that." 
iVnd  yet  to  see  the  astonishing  inconsistence  of  human 
nature,  and  the  strange  contrivances  by  which  even  the 
most  abandoned  of  men  endeavour  to  satisfy  their 
minds  and  quiet  their  apprehensions  ;  these  very  men, 
who  had  no  scruple  at  all  in  murdering  an  innocent  per- 
son yet  had  wonderful  qualms  of  conscience  about  put- 
ting into  the  treasury  the  money  uhich  they  themselves 
had  given  as  the  '■^  price  ofhloodP'*  "  The  chief  priests 
took  the  silver  pieces,  and  said,  it  is  not  lawful  for  us 
to  put  them  into  the  treasury,  because  it  is  the  price  of 
blood.  And  they  took  counsel,  and  bought  with  them 
the  potter's  field,  to  bury  strangers  in.  Vv''herefore  that 
field  was  called  The  Field  of  Blood,  unto  thisday.  Then 
was  fulfilled  that  which  was  spoken  by  Jeremy  the  pro- 
phet, saying,  And  they  took  the  thirty  pieces  of  silver, 
the  price  of  him  that  was  valued,  whom  they  of  the 
children  of  Israel  did  value,  and  gave  them  for  the  pot- 
ter's field,  as  the  Lord  appointed  me."* 

*  It  happens  that  this  passage  is  found  not  in  Jeremiah,  to  which  the  evan- 
gelist refers,  but  in  the  eleventh  chapter  of  Zechariah.  But  there  are  various 
very  satisfactory  ways  in  which  learned  men  have  accounted  for  this  difficulty ; 
which  after  all,  as  the  prophecy  actually  exists,  is  a  matter  of  no  moment ; 
and  in  writings  two  or  three  thousand  years  old,  it  is  no  great  wonder  if,  by 
the  carelessness  of  transcribers,  one  name  should  sometimes  (especially  where 
abbreviations  are  used)  be  put  for  another. 


LECTURE  XXri.  -  S4& 

I  cannot  pass  on  from  this  part  of  the  chapter  without 
observing,  that  the  short  account  here  given  us  of  Ju- 
das Iscariot  affords  us  a  very  striking  proof  of  the  per- 
fect innocence  and  integrity  of  our  Lord's  character, 
and  of  the  truth  of  his  pretensions. 

Had  there  been  any  thing  reprehensible  in  the  former, 
or  any  deceit  in  the  latter,  it  must  have  been  known  to 
Judas  Iscariot.  Ke  was  one  of  the  twelve  who  were  the 
constant  companions  of  our  Saviour's  ministry,  and  wit- 
nesses to  every  thing  he  said  or  did.  If  therefore  his 
conduct  had  been  in  any  respect  irregular  or  immoral ; 
if  his  miracles  had  been  the  effect  of  collusion  or  fraud ; 
if  there  had  been  any  plan  concerted  between  hirri  and 
his  disciples  to  impose  a  false  religion  upon  the  world, 
and  under  the  guise  of  piety,  to  gratify  their  love  of 
fame,  honour,  wealth,  or  power;  if,  in  short,  Jesus  bad 
been  either  an  enthusiast  or  an  impostor,  Judas  must 
have  been  in  the  secret ;  and  when  he  betrayed  his  Mas- 
ter would  immediately  have  divulged  it  to  the  world  .By 
such  a  discovery,  he  would  not  only  have  justified  his 
own  treachery,  but  might  probably  have  gratified  also 
his  ruling  passion,  his  love  of  money.  For  there  can 
be  no  doubt,  that  when  the  chief  priests  and  rulers  were 
industriously  seeking  out  for  evidence  against  Jesus, 
they  would  most  gladly  have  purchased  that  of  Judas  at 
any  price,  however  extravagant,  that  he  chose  to  de- 
mand. But  instead  of  producing  any  evidence  against 
Jesus,  he  gives  a  voluntary  and  most  decisive  evidence 
in  his  favour.  "  I  have  sinned,"  says  he,  in  an  agony 
of  grief;  "  I  have  sinned,  and  have  betrayed  innocent 
blood."  This  testimony  of  Judas  is  invaluable,  be- 
cause it  is  the  testimony  of  an  unv/illing  witness ;  the 
testimony,  not  of  a  friend  but  of  an  enemy  ;  the  tes- 
timony, not  of  one  desirous  to  favour  and  to  befriend 
the  accused,  but  of  one  who  had  actually  betrayed  him. 
After  such  an  evidence  as  this,  it  seems  impossible  for 
any  ingenuous  mind  either  to  question  the  reality  of  our 
Saviour's  miracles,  or  the  divinity  to  which  he  laid 
claim  ;  because,  as  Judas  declared  \nx\-i  innocent  (which 
he  could  not  be^  had  he  in  any  respect  decei'oed  his  dis- 


$60  LECTURE  XXII. 

ciples)  he  must  have  been  what  he  assumed  to  be,  the 
Son  of  God,  and  his  religion  the  word  of  God. 

After  this  account  of  Judas  Iscariot,  the  evangelist 
proceeds  in  the  history. 

"  And  Jesus  stood  before  the  go'vernor,''''  Little  did 
that  governor  imagine  who  it  was  that  th^n  stood  be- 
fore him.  Little  did  he  suspect  that  he  must  himself 
one  day  stand  before  the  tribunal  of  that  A'ery  person, 
whom  he  was  then  going  to  judge  as  a  criminal  ! 

It  appears  from  the  parallel  place  in  St.  Luke  (and 
from  vi'hat  was  stated  in  the  preceding  Lecture,)  that 
the  charge  brought  against  Jesus  before  Pilate  was  not 
what  it  had  been  before  the  chief  priests,  blasphemy, 
but  sedition  and  treason.  "  They  began  to  accuse  him, 
saying,  We  found  this  fellow  perverting  the  nation,  and 
forbidding  to  give  tribute  to  Ceesar,  saying,  that  he 
himself  is  Christ  a  king."*  These  were  great  crimes 
against  the  state,  as  affecting  both  the  revenue  and  the 
sovereignty  of  the  Roman  emperor,  both  of  which  it 
was  the  duty  of  the  governor  to  support  and  maintain. 
*'  Pilate  therefore  asked  him,  Art  thou  the  king  of  the 
Jews?  And  Jesus  said  unto  him,  Thou  sayest." — 
That  is,  I  am  what  thou  sayest.  "  And  when  he  was' 
accused  of  the  chief  priests  and  elders  he  answered 
nothing.  Then  said  Pilate  unto  him,  Hearest  thou  not 
how  many  things  those  witness  against  thee  ?  And  he 
answered  him  to  never  a  word  ;  insomuch  that  the  gov- 
ernor marvelled  greatly,"  Our  Lord's  conduct  on 
this  occasion  was  truly  dignified.  When  he  was  called 
upon  to  acknowledge  what  was  really  true,  he  gave  a 
direct  answer  both  to  the  chief  priests  and  to  Pilate. 
He  acknowledged  that  he  was  the  Christ,  the  Son  of 
God,  the  King  of  the  Jews  ;*  but  false  and  frivolous, 
and  unjust  accusations,  he  treated  as  they  deserved, 
with  profound  and  contemptuous  silence. 

It  appears,  however,  from  St.  John,  that  although  Je- 
sus declared  he  was  the  King  of  the  Jews,  yet  he  ex- 
plained to  Pilate  the  nature  of  his  kingdom,  which  he 
assured  him  was  not  of  this  world.     And  Pilate,  satis- 

*  Luke  xxiii.  3- 


LECTURE  XXII.  35! 

fied  with  this  explanation,  and  seeing  clearly  that  the 
whole  accusation  was  malicious  and  groundless,  made 
several  efforts  to  save  Jesus.  He  repeatedly  declared 
to  his  accusers,  that  having  examined  him,  he  could 
find  no  fault  in  him.  This,  however,  instead  of  dis- 
arming their  fury,  only  inflamed  and  increased  it. — - 
They  were  the  more  fierce,  as  St.  Luke  tells  us,  saying, 
*'  He  stirreth  up  the  people,  teaching  throughout  all 
Jewry,  beginning  from  Galilee  to  this  place."*  The 
mention  of  Galilee  suggested  an  idea  to  Pilate,  which 
he  flattered  himself  might  save  him  the  pain  of  condemn- 
ing an  innocent  man.  "  When  Pilate  heard  of  Galilee, 
he  asked  whether  the  man  were  a  Galilean  ;  and  as  soon 
as  he  knew  that  he  belonged  to  Herod's  jurisdiction, 
he  sent  him  to  Herod,  f  That  tyrant,  who  was  delight- 
ed to  see  Jesus,  and  was  probably  very  well  disposed 
to  treat  him  as  he  did  his  precursor,  John  the  Baptist, 
yet  could  bring  no  guilt  home  to  him.  He  therefore 
sent  him  back  to  Pilate,  insulted  and  derided,  but  un- 
condemned.  Pilate,  not  yet  discouraged,  had  recourse 
to  another  expedient,  which  he  hoped  might  still  pre- 
serve a  plainly  guiltless  man.  It  w^as  the  custom  at  the 
great  feast  of  the  passover  for  the  Roman  governor  to 
gratify  the  Jewish  people,  by  pardoning  and  releasing. 
to  them  any  prisoner  whom  they  chose  to  select  out 
of  those  that  were  condemned  to  death.  Now  there 
happened  to  be  at  that  time  a  notorious  criminal  in 
prison,  named  Barabbas,  who  had  been  guilty  of 
exciting  an  insurrection,  and  committing  murder  in  it. 
Pilate  thinking  it  impossible  that  the  people  could  car- 
ry their  malignant  rage  against  Jesus  so  far  as  to  desire 
the  pardon  of  a  murderer  rather  than  ofhimy  said  unto- 
them,  "  Whom  v/illye  that  I  release  unto  you,  Barab- 
bas, or  Jesus  which  is  called  Christ?"  Had  the  peo- 
ple been  left  to  their  own  unbiassed  feeling,  one  would 
think  that  they  could  not  have  hesitated  one  moment  in 
their  choice.  But  they  were  under  the  influence  of 
leaders  (as  they  generally  are)  more  ^vicked  than  them- 
selves.    For  we  are  told,  that    "  the  chief  priests  and 

•  Lnke  xxiii,  5.  ■^  Luke  xxiii.     6,  T, 


$51  LECTURE  XXII. 

elders  persuaded  the  multitude  that  they   should   ask 
Barabbas,  and  destroy  Jesus."* 

While  this  'svas  passing  an  extraordinary  incident 
took  place, Mhich  must  needs  have  made  a  deep  impres- 
sion oh  the  mmd  of  Piiate.  "  V\  hen  he  was  sat  down 
upon  the  judgment-seat,  his  wife  sent  unto  him  say- 
ing, Have  thou  nothing  to  do  with  that  just  man  ;  for 
I  have  suffered  manv  thinofs  this  dav  in  a  dream  because 
of  him."  Anxious  as  Pilate  already  vias  to  save  Je- 
sus, this  singular  circumstance  coming  upon  him  at 
the  moment,  must  have  greath^  quickened  his  zeal  in 
such  a  cause.  He  therefore  redoubled  liis  efforts  to 
carry  his  point,  and  again  said  to  the  Jews,  "  Whether 
of  the  twain  will  ye  that  I  release  unto  you  ?  They  said 
Barabb-is.  Pilate  still  persisted,  What  shall  I  do  then 
with  Jesus  which  is  called  Christ  "?"  That  is,  the 
Messiah,  the  great  deliverer  whom  they  expected  ; 
thinking  this  consideration  might  soften  them.  But 
he  was  mistaken  ;  they  all  say  unto  him,  *'  Let  him  be 
crucified,"  Once  more  he  endeavoured  to  move  their 
compassion,  by  reminding  them  of  the  perfect  innocence 
of  Jesus.  The  governor  said  unto  them,  "  Wh}- ? 
what  evil  hath  he  done  ?"  But  even  this  last  affecting 
remonstrance  was  all  in  vain  :  They  cried  out  the  more, 
saying,  "  Let  him  be  crucified."  When  therefore  Pi- 
late saw  that  he  could  prevail  nothing,  but  rather  a  tu- 
mult was  made,  he  took  vvater  and  washed  his  hands 
before  the  multitude,  saying,  "  I  am  innocent  of  the 
blood  of  this  just  person  ;  see  ye  to  it."  This  was  a 
custom  both  among  the  Jews  and  the  Romans,  when 
they  v.ishedto  exculpate  thcmsehes  from  the  guilt  of 
having  put  to  death  an  innocent  man.  We  meet  with 
manv  instances  of  this  sip;niucant  ablution  in  several 
classic  writers.f     The  Mosaic  law  itself  enjoined  it  in 

*  Matfh..  xxvii.  20. 

t  Sopbixles-Ajax,  iii.  1.  v.  654,  acd  Schoiiast  in  Loco.  So  Aeneas,  af- 
ter havjiig  recently  Elaujhtered  so  many  of  his  enemies  at  the  sacking  of  Trojr 
by  the  Greeks,  durst  i«ot  touch  bis  household  gods,  :LU  j;e  had  washed  him- 
sdf  in  the  running  streana. 

Me  belle  e  tanto  digressum  et  csde  recenti, 
Atterac'are  nesas  ;  donee  me  fium.ins  vivo 
Abiuero. Aen.  1.   ii.  v.  718, 


LECTURE  XXIL  553 

certain  cases;*  and  it  is  an  allusion  to  tbis  ceremonj 
that  David  says  in  Psalms,  I  will  wash  my  hands  in  in- 
nocency,  O  Lord;  (that  is,  in  testimony  of  my  inno- 
cence) and  so  will  I  go  to  thine  altar,  "f 

This  therefore  was  at  once  a  visible  declaration  of  the 
innocence  of  Jesus,  and  of  Pilate's  reluctance  in  con- 
demning him.  To  this  the  Jews  made  that  answer, 
which  must  petrify  every  heart  with  horror.  Then  an- 
swered all  the  people,  and  said,  "  His  blood  be  upon  us 
and  on  our  children,''''  Then  released  he  Barabl^  un- 
to them.  And  when  he  had  scourged  Jesus,  he  deli- 
vered him  to  be  crucified." 

Here  let  us  pause  a  moment  and  look  back  to  the 
scene  we  have  been  contemplating,  and  the  reflections 
that  arise  from  it. 

It  affords,  in  the  first  place,  a  most  awful  warning  to 
the  lower  orders  of  the  people,  to  beware  of  giving 
themselves  up,  as  they  too  frequently  do,  totbe  direc- 
tion of  artful  and  profiigate  leaders,  who  abuse  their 
simplicity  and  credulity  to  the  very  worst  purposes, 
and  make  use  of  them  only  as  tools,  to  accomplish  their 
own  private  vievrs  of  ambition,  of  avarice,  of  resent- 
ment, or  revenge.  We  have  just  seen  a  most  striking 
instance  of  this  strange  propensity  of  the  multitude  to 
be  misled,  and  oftiie  ease  with  which  their  passions  are 
worked  up  to  the  commission  of  the  most  atrocious 
crimes.  The  Jewish  people  were  naturally  attached  to 
Jesus.  Thev  were  astonished  at  his  miracles,  they  were 
charmed  vrith  his  discourses  ;  and  their  diseases  and  in- 
firmities were  relieved  by  his  omnipotent  benevolence. 
But  notwithstanding  all  this,  by  the  dexterous  manage- 
ment of  their  chief  priests  and  elders,  their  admiration 
of  Jesus  was  convened  in  a  moment  into  the  most  ran- 
courous  hatred  ;  they  were  persuaded  to  ask  the  life  of 
a  murderer  in  preference  to  his  ;  and  to  demand  the  de- 
struction of  a  man  who  had  never  offended  them,  whose 
innocence  was  as  clear  as  the  day,  and  was  repeatedly 
acknowledged  and  strongly  urged  upon  ttem  by  the 
very  judge  who  had  tried  him. 

*  Dent.  xsi.  6  T.  f  P$alm  xxri.  6. 

45 


M4>[  LECTURE  XXIK 

Yet  even  that  judge  himself,  who  was  so  thoroughly 
convinced  of  the  innocence  of  his  prisoner,  and  actu- 
ally used  every  means  in  his  power  to  preserve  him, 
even  he  had  not  the  honesty  and  the  courage  to  protect 
him  effectually  ;  and  his  conduct  affords  a  most  dread- 
ful proof  what  kind  of  a  thing  public  justice  was  among 
the  most  enlightened,  and  (if  we  may  believe  their  own 
pdets  and  historians)  the  most  'virtuous  people  in  the  an- 
cient heathen  world.  We  see  a  Roman  governor  sent  to 
dispense  justice  in  a  Roman  province,  and  invested  with 
full  powers  to  save  or  to  destroy  ;  we  see  him  with  a 
prisoner  before  him,  in  whom  he  repeatedly  declared 
he  could  find  no  fault :  and  yet,  after  a  few  ineffectual 
struggles  with  his  own  conscience,  he  delivers  up  that 
prisoner,  not  merely  to  death,  but  to  the  most  horible 
and  excruciating  torments  that  human  malignity  could 
devise.  The  fact  is,  he  was  afraid  of  the  people,  he  was 
afraid  of  Csesar ;  and  when  the  clamorous  multitude 
cried  out  to  him,  "  if  thou  let  this  man  go,  thou  art  not 
Caesar's  friend,"  all  his  firmness,  all  his  resolution  at 
once  forsook  him.  He  shrunk  from  the  dangers  that 
threatened  him,  and  sacrificed  his  conscience  and  his 
duty  to  the  menacesof  amob,  and  the  dread  of  sovereign 
power. 

Could  any  thing  like  this  haVe  happened  in  this  coun- 
try ?  We  all  know  that  it  is  impossible.  We  all  know 
that  no  dangers,  no  threats,  no  fears,  either  of  Caesar  or 
of  the  people,  could  ever  induce  a  British  judge  to  con- 
demn to  death  a  man,  whom  he  in  his  conscience  be- 
lieved to  be  innocent.  And  what  is  it  that  produces 
this  'difference  between  a  Roman  and  a  British  judge  ? 
It  is  this  :  that  the  former  had  no  other  principle  to  go- 
vern his  conduct  but  natural  reason,  or  what  would  now 
be  called  philosophy ;  which,  though  it  would  some- 
times point  ont  to  him  the  path  of  duty,  yet  could  never 
inspire  him  with  fortitude  enough  to  persevere  in  it  in 
critical  and  dangerous  circu'm'stances  ;  in  opposition  to 
the  frowns  of  a  tyrant,  or  the  clamours  of  a  multitude. 
Whereas  the  British  judge,  in  addition  to  his  natural 
sentiments  of  right  and  v/rong,  and  the  dictates  of  the 
moral  sense,  has  the  principle  of  religion  also  to  infiu- 


LECTURE  XXH.  t5S 

€nce  his  heart :  he  has  the  unerring  and  inflexible  rules 
of  evangelical  rectitude  to  guide  him  ;  he  has  that  which 
will  vanquish  every  other  fear,  the /ear  of  God^  before 
his  eyes.  He  knows  that  he  himself  must  one  day  stand 
before  the  Judge  of  all ;  and  that  consideration  keeps 
him  firm  to  his  duty,  be  the  dangers  that  surround  him 
ever  so  formidable  and  tremendous. 

This  is  one,  among  a  thousand  other  proofs,  of  the 
benefits  we  derive,   even  in  the  present  life,   from  the 
Christian  revelation.     It  has,  in  fact,  had  a  most  salu- 
tary and  beneficial  influence  on  our  most  important  ^cw- 
/?or^/ interests.     Its  beneficent  spirit  has  spread  itself 
through  all  the  different  relations  and  modifications  of 
human  society,  and  communicated  its  kindly  influence 
to  almost  every  public  and  private  concern  of  mankind. 
It  has  not  only  purified,  as  M^e  have  seen,  the  adminis- 
tration of  justice  ;  but  it  has  insensibly  worked  itself 
into  the  inmost  frame  and  constitution  of  civil  societies. 
It  has  given  a  tinge  to  the  complexion  of  iheir  govern- 
ments, and  to  the  temper  of  their  laws.     It  has  soften- 
ed the  rigour  of  despotism,  and  lessened,  in  some  de- 
gree, the  horrors  of  war.     It  has  descended  into  fami- 
lies, has  diminished  the  pressure  of  private  tyranny, 
improved  every  domestic  endearment,  given  tenderness 
to  the  parent,  humanity  to  the  master,  respect  to  supe- 
riors, to  inferiors  security  and  ease  ;  and  left,  in  short, 
the  most  evident  traces  of  its  benevolent  spirit  in  all 
the  various  subordinations,  dependencies,  and  qonne.c- 
tions  of  social  life. 

But  to  return  to  the  Roman  governor.  Having  thus 
basely  shrunk  from  his  duty,  and,  contrary  to  his  own 
conviction,  condemned  an  innocent  man,  he  endeavour- 
ed to  clear  himself  from  this  guilt,  and  to  satisfy  his 
conscience,  by  the  vain  ceremony  of  washing  his  hands 
before  the  multitude,  and  declaring,  '*  that  he  was  in<. 
nocent  of  the  blood  of  that  just  person."  Alas  !  not  all 
the  water  of  the  ocean  would  wash  away  the  foul  and 
indelible  stain  of  murder  from  his  soul.  Yet  he  hoped 
to  transfer  it  to  the  accomplices  of  his  crime,  "  See 
ye  to  it,"  says  he  to  the  people.     And  what  answ'er 


356  LECTURE  XXIX, 

did  that  people  make  to  him?  "  His  bloody  said  thejr, 
he  on  us  and  on  our  children.'^''  A  most  fatal  impreca- 
tion, and  most  dreadfully  fulfilled  upon  them  at  the 
siege  of  Jerusalem,  when  the  vengeance  of  heaven  over-, 
took  them  with  a  fury  enexampled  in  the  history  of  the 
world  ;  when  they  were  exposed  at  once  to  the  horrors 
of  famine,  of  sedition,  of  assassination,  and  the  sword 
of  the  Romans.  And  it  is  very  remarkable,  that  there 
was  a  striking  correspondence  between  their  crime  and 
their  punishment.  They  put  Jesus  to  death  when  the 
nation  was  assembled  to  celebrate  the  passover ;  and 
when  the  nation  was  assembled  for  the  same  purpose, 
Titus  shut  them  up  within  the  walls  of  Jerusalem,  The 
rejection  of  the  true  Messiah  was  their  crime,  and  the 
following  of  false  Messiahs  to  their  destruction  was 
their  punishment.  They  bought  Jesus  as  a  slave  ;  and 
they  themselves  were  after v/ards  sold  and  bought  as 
slaves,  at  the  lowest  prices.  They  preferred  a  robber 
and  murderer  to  Jesus,  whom  they  crucified  between 
two  thieves  ;  and  they  themselves  were  afterwards  in- 
fested with  bands  of  thieves  and  robbers.  They  put 
Jesus  to  death  lest  the  Romans  should  com.e  and  take 
away  their  place  and  nation ;  and  the  Romans  did  come 
and  take  away  their  place  and  nation,*  And  wJiat  is 
still  more  striking,  and  still  more  strongly  marks  the 
judgment  of  God  upon  them,  they  were  punished  with 
that  very  kind  of  death  which  they  were  so  eager  to  in- 
flict on  the  Saviour  of  mankind,  the  death  of  the  cross  ; 
and  that  in  such  prodigious  numbers,  that  Josephus  as- 
sures us  there  wanted  wood  for  crosses,  and  room  to 
place  them  in,f 

The  history  then  proceeds  as  follows :  "  Then  re- 
leased he  Barabbas  unto  them ;  and  when  he  had 
scourged  Jesus,  he  delivered  him  to  be  crucified."  It 
was  the  custom  of  the  inhuman  Romans  to  scourge 
their  criminals  before  they  crucified  them ;  as  if  the 
exquisite  tortures  of  crucifixion  were  not  sufficient 
without  adding  to  them  those  of  the  scourge.     But    in 

*  Newton  on  Prophecy,  vol.  ii.  p.  355. 

t  De  Bell.  Jud.  1.  v.  c  xi.  p.  1247.  Ed.  Hiids, 


LECTURE  XXII.  S57 

this  instance  the  Roman  soldiers  went  further  still ;  they 
improved  upon  the  cruelty  of  their  masters,  and  to  tor- 
ments they  added  the  most  brutal  mockery  and  insult. 
"  Then  the  soldiers  of  the  governor  took  Jesus  into  the 
common  hall,  and  gathered  unto  him  the  whole  band 
of  soldiers  ;  and  they  stripped  him,  and  put  on  him  a 
scarlet  robe.  And  when  they  had  p kitted'  a  crown  of 
thorns,  they  put  it  upon  his  head,  and  a -reed  in  his 
right  hand  ;  and  they  bowed  the  knee  before  him,  and 
mocked  him,  saying,  Hail,  King  of  the  Jews!  And 
they  spit  upon  him,  and  took  the  reed,  and  smote  him 
on  the  head.  And  after  they  had  mocked  him,  they 
took  the  robe  off  from  him,  and  put  his  own  raiment 
on  him,  and  led  him  away  to  be  crucified."  One 
hastens  over  this  scene  of  insolence  and  outrage  with 
averted  eyes,  and  can  hardly  bring  one's  mind  to  be- 
lieve that  any  thing  in  the  shape  of  man  could  have  risen 
to  this  height  of  wanton  barbarity.  What  a  difference 
between  this  treatment  of  an  innocent  and  injured  man, 
to  that  of  the  vilest  criminal  in  this  country  previous  to 
his  execution  ;  and  how  strongly  does  it  mark  the  dif- 
ference between  the  spirit  of  Paganism  and  the  spirit  of 
Christianity!  "  And  as  they  came  out,  they  found  a 
man  of  Cyrene,  Simon  by  name,  him  they  compelled 
to  bear  his  cross."  It  was  usual  for  criminals  to  bear 
their  ov/n  cross  ;  but  when  they  were  feeble  (as  the 
blessed  Jesus  might  well  be  after  all  his  bitter  suffer- 
ings) they  compelled  some  one  to  bear  it  for  him  ;  and 
this  Cyrenian  was  probably  known  to  be  a  favourer  of 
Christ.  "  And  vvJfen  they  were  come  to  a  place  called 
Golgotha,  they  gave  him  vinegar  to  drink,  mingled  with 
gall  ;"  a  kind  of  stupefying  potion,  intended  to  abate 
the  sense  of  pain,  and  to  hasten  death.  "  And  they 
crucified  him,  and  parted  his  garments,  casting  lots; 
that  it  might  be  fulfilled  which  was  spoken  by  the  pro- 
phet, "  They  parted  my  garments  among  them,  and 
upon  my  vesture  did  they  cast  lots."  This  is  a  pre- 
diction of  king  David's,  in  the  22d  Psalm.  "  And  sit- 
ting down,  they  watched  him  there  ;  and  set  up  over 
hijmi  his  accusation,  written,  This  is  Jesus,  King  of  the 


^8  LECTURE  XXII. 

Jews  ;"  for  in  extraordinary  cases  it  was  usual  to  place 
such  inscriptions  over  the  criminal ;  but  with  regard 
to  this,  a  remarkable  circumstance  occurred.  We 
learn  from  St.  John,  that  many  of  the  Jews  read  this  in- 
scription, which  gave  them  infinite  offence  ;  as  being  a 
declaration  to  all  the  world  that  Jesus  really  ivas  their 
king.  The  chief  priests  therefore  came  to  Pilate,  and 
begged  of  him  to  alter  the  inscription  ;  and  instead  of 
writing,  *'  This  is  the  Kingof  the  Jews,"  to  write,  "He 
said  I  am  the  King  of  the  Jews."  Pilate,  who  put  up 
this  inscription  out  of  mockery,  now  retained  it,  like  a 
true  Roman,  out  of  obstinacy.  '*  What  I  have  written 
^sayshe,  peevishly)  I  have  written;  and  it  5/za// stand ; " 
unconscious  of  what  he  was  saying,  and  of  his  being 
overruled  all  the  while  bv  an  unseen  hand,  which  /thus 
compelled  him  to  bear  an  undesigned  testimony  to  a 
most  important  truth ;  that  the  very  man  whom  he  had 
crucified  as  a  malefactor,  did  not  merely  say  that  he  was 
the  king  of  the  Jews,  the  true  Messiah,  but  that  he  re- 
ally ivas  so. 

*'  Then  were  two  thieves  crucified  with  him,  the  one 
on  the  right  hand,  the  other  on  the  left."  This  was 
done  with  a  view  of  adding  to  the  ignominy  of  our 
Saviour's  sufferings.  But  this  act  of  malignity,  like 
many  other  instances  of  the  same  nature,  answered  a 
purpose  which  the  authors  of  it  little  thought  of  or  in^ 
tended.  It  was  the  completion  of  a  prophecy  of  Isaiah, 
in  Vv^hich,  alluding  to  this  very  transaction,  he  says 
of  the  Messiah,  "he  was  numbered  with  the  trans- 
gressors."* They  then  continued  their  insults  upon 
him,  even  while  hanging  in  agony  upon  the  cross,  as 
we  find  related  in  the  five  following  verses  ;  We  are 
then  told,  that  "  from  the  sixth  hour  there  was  darkness 
over  all  the  land  until  the  ninthiiour. "  The  sixth  hour 
of  the  Jews  corresponds  to  our  twelve  o'clock,  and  their 
ninth  hour  of  course  to  our  three,  There  was  there- 
fore a  darkness  over  all  the  earth,  from  twelve  at  noon 
till  three  in  the  afternoon.  This  darkness  must  have 
been  supernatural  and  miraculous.     It  could  not  be  an 

*  Isaiah,  liii.  12. 


LECTURE  XXIi.  S59 

eclipse  of  the  sun,  because  that  cannot  happen  but  in 
the  new  moon  ;  whereas  this  was  at  the  feast  of  the  Pass- 
over, which  was  ahvays  celebrated  at  the  full  moonrf 
It  is  taken  notice  of  by  several  ancient  writers,  both 
Heathen  and  Christian ;  and  Tertullian  expressly  de- 
clares, that  it  was  mentioned  in  the  Roman  archives.* 
From  whence  it  appears,  that  it  was  not  confined  to  the 
land  of  Judaea,  but  extended  itself,  as  it  is  expressed 
by  St.  Luke,  over  all  the  earth.\ 

And  about  the  ninih  hour  Jesus  cried  with  a  loud 
voice,  saying,  *'  Eli,  Eli,  lama  sabachthani?"  that  is 
to  say,  "  My  God,  my  God,  why  hast  thou  forsaken 
me?"  We  are  not  from  hence  to  imagine,  that  Jesus 
meant  by  these  words  to  express  any  distrust  of  God's 
favor  and  kindness  towards  him,  or  any  apprehension 
that  the  light  of  his  countenance  was  withdrawn  from, 
him.  This  was  imppossible.  He  well  knev/,  that  un- 
der that  load  of  affliction  which  for  the  salvation  of 
mankind,  he  voluntarily  took  upon  himself,  he  was  still 
his  heavenly  Father's  "  beloved  Son,  in  whom  he  wa& 
well  pleased."  These  expressions  therefore  of  seem- 
ing despondence,  were  nothing  more  than  the  natural 
and  almost  unavoidable  efiusions  of  a  mind  tortured 
with  the  accutest  pain,  and  hardly  conscious  of  the 
complaints  it  uttered ;  of  vi  hich  many  similar  instances 
occur  in  the  Psalms.  Indeed  these  words  themselves 
are  the  beginning  of  the  22d  Psalm,  which  perhaps  our 
Lord  recited  throughout,  or  at  least  undoubtedly  meant 
to  apply  the  whole  of  it  to  himself.  And  this  very 
Psalm,  although  in  the  outset  it  breaths  an  air  of  de- 
jection and  complaint,  yet  ends  in  expressing  the  firm- 
est trust  in  the  mercy  and  the  protection  of  God.  And 
our  Lord  himself,  when  he  breathed  his  last,  commit- 
ted himself  with  boundless  confidence  to  the  care  of 
the  Almighty.  "  Father  into  thy  hands  I  commend 
my  spirit,  "j 

Then  some  of  them  that  stood  there,  when  they  heard 
him  crying  out  "  Eli,  Eli,"  deceived  by  the  similitude 
of  the  sound,  said  "  This  man  calieth  for  Elias.     And 

*  Tertull.  Apol.  c.  21.        t  LuUe^  .\xiii.  44.        \  Luke,  xxiii.  46. 


360  LECTURE  XXIL 

straitway  one  of  them  ran,  and  took  a  spunge,  and  fill- 
ed it  with  vinegar,  and  put  it  on  a  reed,  and  gave  him 
to  drink."  This  as  St.  John  tells  us,  was  done  in  con- 
sequence of  Jesus  saying,  "  I  thirst."  The  rest  said, 
*'  Let  be  ;  let  us  see  whether  Elias  will  come  to  save 
him."  "  Jesus,  when  he  had  cried  again  with  a  loud 
voice,  gave  up  the  ghost."  This  was  about  the  ninth 
hour,  or  three  in  the  afternoon.  And  as  he  was  cru- 
cified at  the  third  hour,  or  at  nine  in  the  morning,  he 
had  hung  no  less  than  six  hours  in  agonies  upon  the 
cross.  And  this,  let  it  never  be  forgotten,  was  for  us 
men,  and  for  our  salvation  !  "  And  behold  the  vail  of 
the  temple  was  rent  in  twain,  from  the  top  to  bottom  ; 
and  the  earth  did  quake,  and  the  rocks  rent,  and  the 
graves  were  opened ;  and  many  bodies  of  the  saints 
which  slept,  arose  and  came  out  of  the  graves  after  his 
ressurrection,  and  went  into  the  holy  city,  and  appear- 
ed unto  many." 

Such  were  the  convulsions  into  which  the  whole 
frame  of  nature  was  thrown,  when  the  Lord  of  all  yield- 
ed up  his  life. 

The  vail  of  the  temple,  we  are  told,  in  the  first  place, 
was  rent  in  twain,  from  the  top  to  the  bottom. 

The  Jewish  temple  was  divided  into  several  parts  ; 
the  most  sacred  was  called  the  Holiest,  or  the  Holy  of 
Holies^  into  which  none  but  the  high- priest  might  en- 
ter, and  that  only  once  in  a  year.  It  was  considered  as 
a  type  of  heaven ;  and  was  separated  from  what  was 
called  the  holy  place,  or  the  place  where  divine  wor- 
ship was  celebrated,  by  a  curtain  of  rich  tapestry,  which 
is  here  called  the  vail  of  the  temple.  This  vail,  when 
our  Saviour  expired,  was  rent  in  twain,  from  the  top  to 
the  bottom  ;  b}^  which  was  signified  the  abolition  of 
the  whole  Mosaic  ritual,  the  removal  of  the  partition 
between  Jew  and  Gentile,  and  the  admission  of  the  lat- 
ter (on  the  terms  of  the  Gospel  covenant)  into  heaven, 
or  the  Holy  of  Holies.  "  And  the  earth  did  quake,  and 
the  rocks  rent."  This  earthquake  is  mentioned  by 
heathen  authors  as  having,  in  the  reign  of  Tiberius,  de- 


LECTURE  XXII.  361 

stroyed  twelve  cities  in  Asia.*  "  And  the  graves  were 
opened,  and  many  bodies  of  the  saints  which  slept  arose, 
and  came  out  of  their  graves  after  his  resurrection,  and 
went  into  the  holy  city,  and  appeared  unto  many." — 
Who  the  holy  persons  were  which  then  arose  from  their 
graves  must  be  matter  of  mere  conjecture ;  but  most 
probably  some  of  those  who  had  believed  in  Christ, 
such  as  old  Simeon,  and  whose  persons  were  known  in 
the  city. 

Now  when  the  centurion,  and  they  that  were  with 
him  watching  Jesus,  saw  the  earthquake,  and  those 
things  that  were  done,  they  feared  greatly,  saying, 
"  Truly  this  man  was  the  Son  of  God." 

The  centurion  here  mentioned  was  the  Roman  cap- 
tain, who,  with  a  guard  of  soldiers  was  ordered  to  at- 
tend the  crucifixion  of  Jesus,  and  see  the  sentence  exe- 
cuted. He  placed  himself,  as  St.  Mark  informs  us, 
over  against  Jesus.  From  that  station  he  kept  his  eye 
constantly  fixed  upon  him,  and  observed  with  attention 
every  thing  he  said  or  did.  And  when  he  saw  the 
meekness,  the  patience,  the  resignation,  the  firmness, 
with  which  our  Lord  endured  the  most  excruciating 
torments  ;  when  he  heard  him  at  one  time  fervently 
praying  for  his  murderers,  at  another  disposing  with 
dignity  and  authority  of  a  place  in  paradise  to  one  of 
his  fellow  sufferers ;  and  at  length,  with  that  confidence 
which  nothing  but  conscious  virtue  and  conscious  dig- 
nity could  at  such  a  time  inspire,  recommending  his 
spirit  into  the  hands  of  his  heavenly  Father  ;  he  could 
not  but  conclude  him  to  be  a  most  extraordinary  per- 
son and  something  more  than  human.  But  when  more- 
over he  observed  the  astonishing  events  that  took  place 
when  Jesus  expired  ;  the  agitation  into  which  the  whole 
frame  of  nature  seemed  to  be  thrown  ;  the  supernatu- 
ral darkness,  the  earthquake,  the  rending  of  rocks,  the 
opening  of  graves  ;  he  then  burst  out  involuntarily  in- 
to that  striking  exclamation,  "Truly  this  was  the  Son 
of  God." 

*  Taciti  AtVial.  1.  ii,  c.  47.     Suet,  in  Tib.  vi.  448.    Plin.  Nat.   Hist.  \.  ii. 
»84. 

46 


m^  LECTURE  XXII. 

Here  then  we  have  a  testimony  to  the  divine  eharac^ 
ter  of  our  Lord,  which  must  be  considered  as  in  the 
highest  degree  impartial  and  incorrupt :  the  honest  un- 
solicited testimony  of  a  plain  man,  a  soldier  and  a  hea- 
then ;  the  testimony,  not  of  one  who  was  prejudiced  in 
favour  of  Christ  and  his  religion,  but  of  one,  who  by 
habit  and  education,  was  probably  strongly  prujudiced 
asrainst  them. 

And  it  is  not  a  little  remarkable,  that  the  contempla- 
tion of  the  very  same  scene  which  so  forcibly  struck  the 
Roman  centurion,  has  extorted  a  similar  confession 
from  one  of  the  most  eloquent  of  modern  sceptics,  who 
has  never  been  accused  of  too  much  credulity,  and  who, 
though  he  could  bring  himself  to  resist  the  evidence 
both  of  prophecy  and  of  miracles,  and  was  therefore 
certainly  no  bigot  to  Christianity,  yet  was  overwhelmed 
with  the  evidence  arising  from  the  character,  the  suffer- 
ings, and  the  death  of  Jesus.  I  allude  to  the  celebrat- 
ed comparison  between  the  death  of  Socrates  and  the 
death  of  Jesus,  drawn  by  the  masterly  pen  of  Rous- 
seau. The  passage  is  probably  well  known  to  a  large 
part  of  this  audience  ;  but  it  affords  so  forcible  and  so 
unprejudiced  a  testimony  to  the  divinity  of  Christ,  and 
bears  so  striking  a  resemblance  to  that  of  the  centurion,. 
that  I  shall  be  pardoned,  I  trust,  for  bringing  it  once 
more  to  your  recollection,  and  introducing  it  here  as  the 
conclusion  of  this  Lecture. 

*'  Where,  (says  he,)  is  the  man,  where  is  the  philo- 
sopher,^ who  can  act,  suffer,  and  die,  without  weakness 
and  without  ostentation?  When  Plato  describes  his 
iinaginary  just  man,  covered  with  all  the  opprobrium, 
of  guilt,  yet  at  the  same  time  meriting  the  sublimest  re- 
wards of  virtue,  he  paints  precisely  every  feature  in  the 
character  of  Jesus  Christ.  The  resemblance  is  so  strik- 
ing that  all  the  fathers  have  observed  it,  and  it  is  im- 
possible to  be  deceived  in  it.  What  prejudice,  what 
blindness  must  possess  the  mind  of  that  man,  who  dares 
to  compare  the  son  of  Sophroniscus  with  the  Son  of 
Mary  !  What  a  distance  is  there  between  the  one  and 
tlie.  other  !  The  death  of  Socrates  philosophizing  calmly 


LECTURE  XXriL  ^8S 

with  his  friends,  is  the  most  gentle  that  can  be  wished ; 
that  of  Jesus  expiring  in  torments,  insuhed,  derided, 
^nd  reviled  by  all  the  people,  the  most  horrible  that  can 
be  imagined.  Socrates  taking  the  poisoned  cup,  bles- 
es  the  man  who  presents  it  to  him  ;  and  who,  in  the 
very  act  of  presenting  it  melts  into  tears.  Jesus,  in  the 
midst  of  the  most  agonizing  tortures,  prays  for  his  en- 
raged persecutors.  Yes,  if  the  life  and  death  of  So- 
crates are  those  of  a  sage,  the  life  and  death  of  Jesus  are 
those  of  a  GOD." 


ii  ilOOOOOCiQ  "  <  "'II 


LECTURE  XXIIL 


MATTHEW  xxviii. 


IN  the  preceding  Lecture  we  closed  the  dismal 
scene  of  our  Lord's  unparalleled  sufferings ;  on  which 
it  is  impossible  to  reflect  without  astonishment  and  hor- 
ror, and  without  asking  ourselves  this  question.  Whence 
came  it  to  pass  that  so  innocent,  so  excellent,  so  di- 
vine a  person  as  the  beloved  Son  of  God,  in  whom  he 
was  well  pleased,  should  be  permitted  by  his  heavenly 
Father  to  be  exposed  to  such  indignities  and  cruelties, 
and  finally  to  undergo  the  exquisite  torments  of  the 
cross?  The  answer  is,  that  the  occasion  of  all  this  is  to 
be  sought  for  in  our  own  sinful  nature,  in  the  depravi- 
ty and  corruption  of  the  human  heart,  in  the  extreme 
wickedness  of  every  kind  which  overspread  the  whole 
w^orld  at  the  time  of  our  Lord's  appearance  upon  earth, 
and  which  must  necessarily  have  subjected  the  whole 
human  race  to  the  severest  effects  of  the  Divine  displea- 
sure, had  not  some  atonement,  some  expiation,  some 
satisfaction  to  their  offended  Maker,  been  interposed 
between  them  and  the  punishment  so  justly  due  to 
them.  This  expiation,  this  atonement,  the  Son  of  God 
himself  voluntarily  consented  to  become,  and  paid  the 


364  LECTURE  XXIII. 

ransom  required  for  our  deliverance  by  his  own  death 
upon  the  cross.  "  He  gave  himself  for  us,  as  the  Scrip- 
tures express  it,  an  offering  and  a  sacrifice  to  God.  He 
was  the  Lamb  slain  from  the  foundation  of  the  world. 
He  suffered  for  sin,  the  just  for  the  unjust,  that  he  might 
bring  us  to  God.  He  was  wounded  for  our  trans- 
gressions, he  was  bruised  for  our  iniquities ;  with  his 
stripes  vre  were  healed.  In  his  own  blood  he  washed 
us  from  our  sins  ;  in  his  own  body  he  bore  our  sins  up- 
on the  tree,  that  we  being  dead  unto  sin  might  live  un- 
to righteousness."*  This  is  that  great  doctrine  of  re- 
PEMPTioN,  which  is  so  fully  explained  and  so  strong- 
ly insisted  on  in  various  parts  of  the  sacred  writings, 
which  forms  so  essential  a  part  of  the  Christian  system, 
and  is  the  grand  foundation  of  all  our  hopes  of  pardon 
and  acceptance  at  the  great  day  of  retribution. 

This  mode  of  vicarious  punishment,  this  substitution 
of  an  innocent  victim  in  the  room  of  an  offending  per- 
son, can  be  no  surprise  to  any  one  that  reflects  on  the 
well  known  practice  of  animal  sacrifices  for  the  expia- 
tion of  guilt,  which  prevailed  universally,  not  only 
among  the  Jews,  but  throughout  the  whole  heathen 
world ;  and  which  evidently  proves  it  to  have  been  the 
established  opinion  of  mankind,  that  (as  the  apostle 
expresses  it)  "  without  blood  there  could  be  no  remis- 
sion."f 

Still  it  must  be  acknowledged,  that  in  the  stupen- 
dous work  of  our  redemption,  there  is  something  far 
beyond  the  power  of  our  limited  faculties  to  compre- 
hend. 

"  That  the  Son  of  God  himself  should  feel  such  com- 
passion for  the  human  race,  for  the  wretched  inhabitants 
of  this  small  spot  in  the  vast  system  of  the  universe,  as 
voluntarily  to  undertake  the  great  and  arduous  and  pain- 
ful task  of  rescuing  them  from  sin  and  misery,  and  eter- 
nal death  ;  that  for  this  purpose  he  should  condescend 
to  quit  the  bosom  of  his  Father  and  the  joys  of  heaven ; 

*  Ephes.  V.  2.     Rev.  xiii.  8.     1  Peter  iii.  18.     Isaiah  liii.  5.     Rev,  i-  5. 
1  Pet-  ii.  24. 
t  Heb.  ix.  22. 


LECTURE  XXIII.  $65 

should  divest  himself  of  the  glory  that  he  had  before  the 
world  began ;  should  not  only  take  upon  himself  the 
nature  of  a  man  but  the  form  of  a  servant ;  should  sub- 
mit to  a  low  and  indigent  condition,  to  indignities,  to 
injuries  and  insults,  and  at  length  to  a  disgraceful  and 
excruciating  death,  is  indeed  a  mystery,  but  ii  is  a  mys- 
tery of  kindness  and  of  mercy  ;  it  is  as  the  apostle  truly 
calls  it,  "  a  love  that  passeth  knowledge;"*  a  degree 
of  tenderness,  pity,  and  condescension,  to  which  we 
have  neithei'  words  nor  conceptions  in  any  degree  equal. 
It  is  impossible  for  us  not  to  cry  out  on  this  occasion 
with  the  Psalmist,  "  Lord,  what  is  man  that  thou  art 
mindful  of  him,  and  the  Son  of  man,  that  thou  visitest 

him?"t 

But  what  effect  should  this  reflection  have  upon  our 
hearts?  Should  it  dispose  us  to  join  with  the  disputer 
of  this  world  in  doubting  or  denying  the  wisdom  of  the 
Almighty  in  the  mode  of  our  redemption,  and  in  quar- 
relling with  the  means  he  has  made  use  of  to  save  us, 
because  they  appear  to  our  weak  understandings  strange 
and  unaccountable  ?  Shall  the  man  who  is  sinking  un- 
der a  mortal  disease,  refuse  the  medicine  which  shall 
infallibly  restore  him,  because  he  is  ignorant  of  the  in- 
gredients of  which  it  is  composed  ?  Shall  the  criminal 
who  is  condemned  to  death,  reject  the  pardon  that  is 
unexpectedly  oft'ered  to  him,  because  he  cannot  con- 
ceive in  what  manner  and  by  what  means  it  was  obtain- 
ed for  him  ?  Shall  wc  who  are  all  criminals  in  the  sight 
of  God,  and  are  all  actually  (till  redeemed  by  Christ) 
under  the  sentence  of  death ;  shall  v.e  strike  back  the 
arm  that  is  graciously  stretched  out  to  save  us,  merely 
because  the  mercy  offered  to  us  is  so  great  that  we  are 
unable  to  grasp  with  our  understandings  the  whole  na- 
ture and  extent  of  it?  Shall  the  very  magnitude,  in  short, 
of  the  favour  conferred  upon  us  be  converted  into  an 
argument  against  receiving  it;  and  shall  v/e  determine 
not  to  be  saved,  because  God  chooses  to  do  it,  not  in 
our  way,  but  his  own?  That  our  redemption  by  Christ 
is  a  mystery,  a  great  and  astonishing  mystery,  we  rea^^ 

*  Ephes.  iii.  19,  f  Psalm  viii.  4. 


366  LECTURE  XXIIt 

dily  acknowledge.  But  this  was  riaturally  to  be  ex- 
pected in  a  work  of  such  infinite  difficulty  as  that  of  ren- 
dering the  mercy  of  God  in  pardoning  mankind,  con* 
sistent  with  the  exercise  of  his  justice,  and  the  support 
of  his  authority,  as  the  moral  Governor  of  the  world. — 
Whatever  could  effect  this  must  necessarily  be  some- 
thing far  beyond  the  comprehension  of  our  narrow  un- 
derstandings; that  is,  must  necessarily  be  mysterious. 
And  therefore  this  very  circumstance,  instead  of  shock- 
ing our  reason,  and  staggering  our  faith,  ought  to  con- 
firm the  one,  and  satisfy  the  other. 

After  the  crucifixion  of  our  Lord  follows  the  account 
of  his  burial  by  Joseph  of  Arimathea,  who  went  to  Pi- 
late, and  begged  the  body  of  Jesus;  and  having  obtain- 
ed it,  wrapped  it  in  a  clean  linen  cloth,  and  laid  it  in  his 
own  new  tomb,  which  he  had  hewn  out  of  the  rock  ; 
and  he  rolled  a  great  stone  to  the  door  of  the  sepulchre, 
and  departed.  On  this  I  shall  make  no  other  observa- 
tion, than  that  it  was  the  exact  fulfilment  of  a  prophecy 
in  Isaiah,  where,  speaking  of  the  promised  Messiah,  or 
Christ,  it  is  said,  ^'  he  shall  make  his  grave  with  the 
rich."*  And  accordingly  Joseph,  we  are  told,  was  a 
rich  man,  and  an  honourable  counsellor. f 

Now  the  next  day  that  followed  the  day  of  the  prep- 
aration (that  is  on  the  Saturday)  the  chief  priests  and 
Pharisees  came  together  unto  Pilate,  saying,  "  Sir,  we 
remember  that  deceiver  said,  while  he  was  yet  alive,  af- 
ter three  days  I  will  rise  again.  Command  therefore 
that  the  sepulchre  be  made  sure  until  the  third  day,  lest 
his  disciples  come  by  night  and  steal  him  away,  and 
say  unto  the  people,  he  is  risen  from  the  dead ;  so  the 
last  error  shall  be  worse  than  the  first.  Pilate  said  un- 
to them.  Ye  have  a  watch,  go  your  way,  make  it  as  sure 
as  ye  can.  So  they  went,  and  made  the  sepulchre  sure, 
sealing  the  stone,  and  setting  a  watch,  "f 

Here  we  see  the  chief  priests  using  every  possible 
precaution  to  prevent  a  fraud.  For  this  purpose  they 
went  to  Pilate  to  beg  for  a  guard,  immediately  after  our 

*  Isaiah  liii.  9.  f  Matth.  xxvii.  57.     Mark  xv.  43, 

\  Matth.  xxvii.  62 — 66. 


LECTURE  XXIII.  36f 

Lckrd  was  buried.  It  is  indeed  here  said  that  they  went 
the  next  day  that  followed  the  day  of  the  preparatiouy 
the  day  on  which  Jesus  was  crucified.  This  looks  at 
the  first  view,  as  if  the  sepulchre  had  remained  one 
whole  night  without  a  guard.  But  this  was  not  so. — 
The  chief  priests  went  to  Pilate  as  soon  as  the  sun  was 
set  on  Friday,  the  day  of  the  preparation  and  crucifix- 
ion ;  for  then  began  the  following  day,  or  Saturday  ;  as- 
the  Jews  always  began  to  reckon  their  day  from  the  pre- 
ceding evening*  They  had  a  guard  therefore  as  soon 
as  they  possibly  could,  after  the  body  was  deposited  in 
the  sepulchre  ;  and  one  cannot  help  admiring  the  wis- 
dom of  Providence  in  so  disposing  events,  that  the  ex- 
treme anxiety  of  these  men,  to  prevent  collusion,  should 
be  the  means  of  adding  the  testimony  of  sixty  unex- 
ceptionable witnesses  (the  number  of  the  Roman  sol- 
diers on  guard)  to  the  truth  of  the  resurrection,  and  of 
establishing  the  reality  of  it  beyond  all  power  of  contra- 
diction. It  is  only  necessary  to  add  on  this  head,  that 
the  circumstance  of  sealing  the  stone  was  a  precaution 
of  which  several  instances  occur  in  ancient  times,  par- 
ticularly in  the  prophecy  of  Daniel,  where  we  read,  that 
when  Daniel  was  thrown  into  the  den  of  lions,  a  stone 
was  brought  and  laid  upon  the  mouth  of  the  den,  and 
the  king  sealed  it  with  his  own  sigiiet,  and  with  the  sig- 
net of  his  lords,  that  the  purpose  might  not  be  changed 
Goncerning  Daniel.* 

The  chief  priests  having  taken  these  precautionsj. 
waited  probably  with  no  small  impatience  for  the  third- 
day  after  the  crucifixion,  when  Jesus  had  foretold  that 
he  should  rise  again,  but  when  they  made  no  doubt 
that  they  should  find  the  body  in  the  sepulchre,  and! 
convict  him  of  deceit  and  imposture. 

On  the  other  hand,  it  might  naturally  be  imagined; 
that  the  disciples,  after  having  received  from  their  Lord 
repeated  assurances  that  he  M'ould  rise  on  the  third  day 
from  the  dead,  would  anxiously  look  for  the  arrival 
of  that  day,  with  a  certain  confidence  that  these  pro- 
mises   would  be  fulfilled,   and   that  they  should  see 

*'  Dan.  vL  17. 


S68  LECTURE  XXIIL 

their  beloved  Master  rescued  from  the  grave,  and  rc^ 
stored  to  life. 

But  this  seems  to  have  been  by  no  means  the  real 
state  of  their  minds.  It  does  not  appear  that  they  en- 
tertained any  hopes  of  Jesus's  resurrection.  Shocked 
and  confounded,  and  dismayed  at  finding  him  condemn- 
ed to  the  ignominious  death  of  the  cross,  they  forgot  ev- 
ery thing  he  had  said  to  them  respecting  his  rising  again. 
When  therefore  he  was  led  to  punishment,  they  all  for- 
sook him  and  fied.  Most  of  them  seem  to  have  kept 
themselves  concealed  during  the  whole  time  of  Jesus 
being  in  the  grave,  and  to  have  given  themselves  up  to 
sorrow  and  despair.  They  had  not  even  the  courage 
or  the  curiosity  to  go  to  the  sepulchre  on  the  third  day 
to  see  whether  the  promised  event  had  taken  place  or 
not.  When  two  of  them  going  to  Emmaus  met  Jesus, 
their  conversation  plainly  shewed  that  they  were  disap- 
pointed in  their  expectations.  "  We  trusted  (said  they) 
that  it  had  been  he  which  have  delivered  Israel  ;"*^  and 
and  when  the  women  who  had  been  at  the  sepulchre  told 
the  apostles  that  Jesus  was  risen,  "  their  words  seemed 
to  them  as  idle  tales j  and  they  believed  them  not."t 

The  women,  it  is  true,  came  to  the  sepulchre  early 
in  the  morning  of  the  third  day;  but  they  came  to  em- 
balm the  dead  body,  and  of  course  not  with  the  hope 
of  seeing  a  living  one. 

So  far  then  is  perfectly  clear,  that  the  disciples  were 
not  at  all  disposed  to  be  o^uer  credulous  on  this  occasion. 
Their  prejudices  and  prepossessions  lay  the  contrary 
way ;  and  nothing  but  the  most  irresistible  evidence 
would  be  able  to  convince  them  of  the  fact,  which  they 
appeared  to  think  in  the  highest  degree  improbable. 

Let  us  now  then  see  what  this  evidence  of  the  resur- 
rection was.  In  the  beginning  of  the  28th  chapter,  on 
v.'hich  we  are  now  entering,  St.  Matthew  informs  us, 
"  that  in  the  end  oi'  the  sabbath,  as  it  began  to  dawn  to- 
^vards  the  first  day  of  the  v/eek  ;  that  is,  according  to 
our  way  of  reckoning,  very  early  on  the  Sunday  mornr 
ing  (our  Lord  having  been  crucified  oh   the  Friday) 

*  Luke  xxiv.  21.  t  Luke  xxiy.  11. 


UECTURE  xxm.  see 

came  Mary  Magdalen  and  the  other  Mary,  the  mother 
of  James  and  Joses,  to  sec  the  supulchre,  and  (as  we 
learn  from  the  other  evangelists,)  they  brought  with 
them  the  spices  they  had  purchased  to  embalm  the  bo- 
dy of  Jesus.  And  behold  there  was- a  great  earthquake: 
for  the  angel  of  the  Lord  descended  from  heaven,  and 
came  and  rolled  back  the  stone  from  the  door,  and  sate 
upon  it.  His  countenance  was  like  lightning,  and  his 
raiment  white  as  snow.  And  for  fear  of  him  the  keep- 
ers did  shake,  and  became  as  dead  men.  And  the  an- 
gel answered,  and  said  unto  the  women.  Fear  not  ye ; 
for  I  know  that  ye  seek  Jesus  which  was  crucified.  He 
is  not  here  ;  for  he  is  risen,  as  he  said.  Come,  seethe 
place  where  our  Lord  lay  ;  and  go  quickly,  and  tell  his 
disciples  that  he  is  risen  from  the  dead ;  and  behold,  he 
goeth  before  you  into  Galilee  ;  there  ye  shall  see  him. 
Lo !  I  have  told  you.  And  they  departed  from  the  se- 
pulchre with  fear  and  great  joy,  and  did  run  to  bring 
his  disciples  word.  And  as  they  went  to  tell  his  disci- 
ples, behold  Jesus  met  them,  saying.  All  hail ;  and 
they  came  and  held  him  by  the  feet,  and  worshipped 
him.  Then  said  Jesus  unto  them,  be  not  afraid.  Go, 
tell  my  brethren,  that  they  go  into  Galilee,  and  there 
shall  they  sec  me."* 

This  is  the  relation  given  by  St.  Matthew  of  our 
Lord's  first  appearance,  after  his  resurrection,  to  the 
women  who  came  to  the  sepulchre.  The  accounts 
given  by  the  other  three  evangelists  are  substantially  the 
same,  though  difiering  in  a  few  minute  circumstances  of 
no  moment,  which  however  have  been  very  ably  re- 
conciled by  many  learned  men.  I  shall  therefore  wave 
all  discussions  of  this  kind,  and  confine  myself  to  the 
main  fact  of  the  resurrection,  in  which  all  the  evangel- 
ists agree,  and  of  which  the  proofs  are  numerous  and 
clear. 

The  principal  and  most  obvious  arc  those  which  arise 
from  the  various  appearances  which  Jesus  made  after 
his  resurrection  to  various  persons,  and  at  various  times. 

The  first  was  Mary  Magdalen  alone. f 

•  Matth.  XXV  iji  1—10.  f  Mark  xyi,  9. 

47 


S70  LECTURE  XXIII. 

The  second,  to  her  in  company  with  several  otheF 
women,  as  we  have  just  seen.* 

The  third,  to  Peter,  f 

The  fourth,  to  the  two  disciples  going  to  Emmaus.  J 

The  fifth,  to  the  apostles  in  Jerusalem,  when  they 
were  assembled  with  the  doors  shut  on  the  first  day  of 
the, week  ;  at  which  time  he  shewed  them  his  hands  and 
kis  feet  pierced  with  the  nails,  and  did  eat  before 
them.§ 

.  The  sixth,  to  the  -apostles  a  second  time  as  they  sate 
at  meat,  when  he  ss.tisfied  the  doubts  of  the  incredu- 
lous Thomas,  by  making  him  thrust  bis  band  into  his 
side.  II 

The  seventh,  to  Peter  and  several  of  his  disciples  at 
the  lake  of  Tiberias,  when  he  also  ate  with  them.^ 

The  eighth,  and  last,  was  to  above  five  hundred 
brethren  at  once.** 

There  are  then  no  less  than  eight  distinct  appearances 
of  our  Lord  to  his  disciples  after  his  resurrection,  re- 
corded by  the  sacred  historians.  And  can  we  believe 
that  all  those  different  persons  could  be  deceived  in 
these  appearances  of  one,  whose  countenance,  figure, 
voice,  and  manner,  they  had  for  so  long  a  time  been 
perfectly  well  acquainted  with  ;  and  Who  now,  not  mere- 
ly presented  himself  to  their  view  transiently  and  silent- 
ly, but  ate  and  drank  and  conversed  widi  them,  and 
suffered  them  to  touch  and  examine  him  thoroughly,, 
that  they  might  he  convinced  by  all  their  senses  that  it 
Avas  truly  their  beloved  Master,,  and  not  a  spirit  that 
conversed  with  them.  In  all  this  surely  it  is  impossi- 
ble that  there  could  be  any  delusion  or  imposition. 
Was  it  then  a  tale  invented  by  the  disciples  to  impose 
upon  others  ?  Why  they  should  do  this  it  is  not  easy 
to  conceive ;  because  it  would  have  been  an  imposi- 
tion, not  only  on  others,  but  on  themselves.  It  would 
have  been  an  attempt  to  persuade  themselves  that  their 
Master  was  risen  Vv'hen  he  really  v/as  not,  from  whence 

*  Mafch.  xxviii.  9.  t  1  Cor.  xv-  5. 

\  Luke,  xxiv.  13.  §  John,  xx.  19.    Luke,  xxiv.  37 — 43. 

jj  John,  xjc.  26.  l!  John,  xxi.  1.  **  1  Cor.  xv.  6t 


LECTURE  XXIII.  SU 

no  possible  benefit  could  arise  to  them,  but,  on  the 
contrary,  grief,  disappointment,  and  mortification  in  the 
extreme.  But  besides  this,  the  narratives  themselves 
of  this  great  event  bear  upon  the  very  face  of  them  the 
strongest  marks  of  reality  and  truth.  They  describe,, 
in  so  natural  a  manner,  the  various  emotions  of  the  dis- 
ciples on  their  first  hearing  of  our  Lord's  resurrection, 
that  no  one  who  is  acquainted  with  the  genuine  work- 
ings of  the  human  mind,  can  possibly  suspect  any  thing 
like  fraud  in  the  case. — When  the  women  were  first 
told  by  the  angel  that  Christ  was  risen,  and  were  or- 
dered to  tell  the  disciples,  they  departed  quickly  from 
the  sepulchre  with  fear  and  great  joy  ;*  with  joy  at  the 
unexpected  good  nevv^s  they  had  just  heard  ;  and  with 
fear,  not  only  from  the  sight  of  the  angel,  but  lest  the 
glad  tidings  he  had  told  them  should  not  prove  true. 
They  tlierefore  "  trembled,  and  were  amazed,  and  ran 
to  bring  the  disciples  word  ;  neither  said  they  any  thing 
to  any  man,  for  they  were  afraid,  "f  And  when  they 
told  these  things  to  the  apostles,  their  words  seemed  to 
them  as  idle  tales,  and  they  believed  them  not.  J  When 
Jesus  himself  appeared  to  the  apostles  at  Jerusalem, 
they  were  terrified  and  affrighted,  and  thought  they 
had  seen  a  spirit ;  and  they  believed  not  for  jo}^,  and 
wondered.  §  When  he -appeared  again  unto  the  eleven 
as  they  sat  at  meat,  they  were  so  incredulous  that  he 
upbraided  them  with  their  unbelief; ||  and  Thomas 
would  not  be  convinced  without  thrusting  his  hand 
into  his  side.*[[  This  certainly  Vvas  not  the  be- 
haviour of  men  who  were  fabricating  an  artful  story 
to  impose  upon  the  world,  but  of  men  wIk)  were  them- 
selves astonished,  and  overpowered  with  an  event  which 
they  did  not  in  the  least  expect,  and  which  it  was  with 
the  utmost  difficulty  they  could  be  brought  to  believe. 

The  account  therefore  of  the  resurrection,  given  by 
the  evangelists,  may  safely  be  relied  upon  as  true. 

It  may  however  be  said,  that  this  account  is  the  rep- 
resentation of  friends,  of  those  whu  were  interested  in 

*  Matth.  xxviii.  8.  f  Mark,  xvi.  8,  :|:  Luke,  xxiv.  11. 

§  Luke,  xxiv.  37-  y  Mark,  xvi.  14.  ^[  John,  xx.  )i7. 


*72  LECTURE  XXIII. 

asserting  the  reality  of  a  resurrection ;  but  that  there 
is  probably  another  story  told  by  the  opposite  party,  by 
the  Jews  and  the  Romans,  which  may  set  the  matter  in 
a  very  different  point  of  view  ;  and  that  before  we  can 
judge  fairly  of  the  question,  we  must  hear  what  these 
have  to  say  upon  it  as  well  as  the  evangelists.  This 
is  certainly  very  proper  and  reasonable.  There  is,  we 
acknowledge,  another  account  given  by  the  Jews  re- 
specting the  resurrection  of  Christ ;  and  to  shew  the 
perfect  fairness  and  impartiality  of  the  sacred  histori- 
ans, and  how  little  they  wish  to  shrink  from  the  sever- 
est investigation  of  the  truth,  they  themselves  tell  us 
what  this  opposite  story  was.  In  the  11th  verse  of  this 
chapter,  St.  Matthew  informs  us,  "  that  as  the  women 
were  going  to  tell  the  disciples  that  Jesus  was  risen, 
behold,  some  of  the  watch  came  into  the  city,  and 
shev/ed  unto  the  chief  priests  all  the  things  that  were 
done.  And  when  they  were  assembled  with  the  elders, 
and  had  taken  counsel,  they  gave  large  money  unto  the 
soldiers,  saying,  Say  ye,  his  disciples  came  by  night, 
and  stole  him  away  while  we  slept.  And  if  this  come 
to  the  governor's  ears,  we  will  persuade  him,  and 
secure  you.  So  they  took  the  money,  and  did  as  they 
were  taught.  And  this  saying  is  commonly  reported 
among  the  Jews  unto  this  day." 

This  then  is  the  statement  of  our  adversaries,  produ- 
ced in  opposition  to  that  of  the  evangelists,  which  the 
latter  simply  relate  without  any  observation  upon  it, 
without  condescending  to  make  the  slightest  answer  to 
it,  but  leaving  every  man  to  judge  of  it  for  himself. — ■■ 
And  this  indeed  they  might  safely  do  ;  for  it  is  a  fabri- 
cation too  gross  and  too  palpable  to  impose  on  any  man 
of  common  sense.  If  any  person  can  bring  himself  to 
believe  that  sixty  Roman  soldiers  should  be  all  sleeping 
at  the  same  time  on  guard ;  that  they  should  be  able  to 
tell  what  was  done  in  their  sleep  ;  that  they  should  have 
the  boldness  to  confess  that  they  slept  upon  their  post, 
when  they  knew  the  punishment  of  such  an  offence  to 
be  death  ;  and  that  the  disciples  should  be  so  devoid  of 
all  common  sense  as  to  steal  away  a  dead  body,  which 


LECTURE  XXIII.  S7S 

could  not  be  of  the  smallest  use  to  them,  and  Instead 
of  proving  a  resurrection,  was  a  standing  proof  against 
it ;  if  any  man,  I  say,  can  prevail  on  himself  to  listen  for 
a  moment  to  such  absurdities  as  these,  he  may  then 
give  credit  to  the  tale  of  the  soldiers  ;  but  otherwise 
must  treat  it,  as  it  truly  deserves,  with  the  most  sove- 
reign contempt. 

This  senseless  forgery  then  being  set  aside,  and  the 
body  of  Jesus  being  gone,  and  yet  ne'uer  having  been 
produced  by  the  Jews  or  Romans,  there  remains  only 
the  alternative  of  a  real  resurrection. 

But  besides  the  positive  proofs  of  this  fact  which  have 
been  here  stated,  there  is  a  presumptive  one  of  the 
most  forcible  nature,  to  which  I  have  never  yet  seen 
any  ansv*^er,  and  am  of  opinion  that  none  can  be  given. 
The  proof  I  allude  to  is  that  which  is  drawn  from  the 
sudden  and  astonishing  change  which  took  place  in 
the  language  and  the  conduct  of  the  apostles,  immedi- 
ately after  the  period  when  they  affirmed  that  Jesus  had 
risen  from  the  dead.  From  being,  as  we  have  seen, 
timorous  and  dejected,  and  discouraged  at  the  death  of 
their  Master,  they  suddenly  became  courageous,  un- 
daunted, and  intrepid  :  and  they  boldly  preached  that 
very  Jesus,  whom  before  they  had  deserted  in  his  great- 
est distress.  This  observation  will  apply,  in  some  de- 
gree, to  all  the  apostles  ;  but  with  regard  to  St.  Peter 
more  particularly  it  holds  with  peculiar  force. 

One  of  the  most  prominent  features  in  the  character 
of  St.  Peter  (a  character  most  admirably  pourtrayed  by 
the  evangelists)  is  timidity  of  disposition.  We  see  it  in 
the  terror  that  seized  him  when  he  was  walking  on  the 
sea  :  we  see  it  in  his  deserting  his  divine  Master  when 
he  was  apprehended  ;  then  turning  back  to  follow  him» 
but  following  at  a  distance;  not  daring  to  go  into  the 
council  chamber  when  he  was  examined,  but  staying" 
in  the  outer  court  with  the  servants;  and  at  lengthy 
when  he  was  challenged  as  one  of  his  disciples,  deny- 
ing three  times  with  the  most  dreadful  oaths  and  impre* 
cations,  that  he  knew  any  thing  of  him,  or  had  the 
slightest  connexion  with  him. 


S74  LECTURE  XXIII. 

This  is  the  point  of  view  in  which  St.  Peter  presents 
himself  to  us  just  before  our  Lord's  crucifixion. 

Turn  now  to  the  fourth  chapter  of  the  Acts,  and  see 
what  his  language  then  was  after  Jesus  had  actually 
been  put  to  death. 

He  and  John  having  healed  the  lame  man  whom  they 
found  sitting  at  the  gate  of  the  temple,  were  apprehend- 
ed, and  thrown  into  prison,  and  the  next  day  were  call- 
ed upon  to  answer  for  their  conduct  before  the  high 
priest,  and  the  other  chief  rulers  of  the  Jews.  And 
upon  being  questioned  by  what  power  and  by  what 
name  they  had  performed  this  miraculous  cure,  Peter 
answered  them  in  these  resolute  terms.  "  Ye  rulers 
of  the  people,  and  elders  of  Israel,  if  we  be  this  day  ex- 
amined of  the  good  deed  done  to  the  impotent  man,  by 
what  means  he  is  made  whole,  be  it  known  unto  you 
all,  and  to  all  the  people  of  Israel,  that  by  the  name  of 
Jesus  Christ  of  Nazareth,  whom  ye  crucified,  whom 
God  raised  from  the  dead,  even  by  him  doth  this  man 
stand  before  you  whole.  This  is  the  stone  which  was 
set  at  nought  by  you  builders,  which  is  become  the 
head  of  the  corner.  Neither  is  there  salvation  in  any 
other.  For  there  is  none  other  name  under  heaven  giv- 
en among  men  whereby  we  must  be  saved."*  And 
when,  soon  after  this,  Peter  and  John  were  straitly 
threatened,  and  commanded  not  to  speak  at  all,  or  teach 
in  the  name  of  Jesus,  they  answered  and  said  unto  them, 
"  Whether  it  be  right  in  the  sight  of  God  to  hearken 
imto  you  rather  than  unto  God,  Judge  ye ;  for  we 
cannot  but  speak  the  things  which  we  have  seen  and 
heard,"! 

What  now  is  this  that  we  hear  ?  Is  this  the  man  who, 
but  a  short  time  before,  had  shamefully  renounced  his 
divine  Master,  and  declared,  with  the  utmost  vehe- 
mence and  passion,  that  he  was  utterly  unknown  to  him? 
And  does  this  same  man  now,  after  the  crucifixion  of 
his  Lord,  and  when  he  himself  was  a  prisoner,  and  had 
reason  to  expect  a  similar  fate,  does  this  man  boldly 
t^U  those  in  whose  power  he  was,  that  by  the  name  of 

*  Acts,  iv.  8.  12.  Acts,  iv.  18.  20. 


LECTURE  XXIII.  $7S 

this  very  Jesus  he  had  healed  the  lame  man  ?  Does  he 
dare  to  reprove  them  with  having  crucified  the  Lord  of 
life  ?Does  he  dare  to  tell  them  that  God  had  raised  him 
from  the  dead ;  that  there  was  no  other  name  under 
heaven  by  which  they  could  be  saved  ;  and  that,  in  de- 
fiance of  all  their  indictions  and  all  their  menaces,  he 
must  and  would  still  continue  to  speak  what  he  had 
seen  and  heard  ? 

In  what  manner  shall  we  account  for  this  sudden  and 
astonishing  alteration  in  the  language  of  St.  Peter  ? 
There  is,  I  will  venture  to  assert,  no  other  possible  way 
of  accounting  for  it,  but  from  that  very  circumstance 
which  St.  Peter  himself  mentions  in  his  speech  to  the 
high  priest,  namely,  "  that  he  vv'hoiri  they  had  crucifi- 
ed was,  by  the  almighty  power  of  God,  raised  from  the 
dead."*  It  was  this  change  in  the  condition  of  his  di- 
vine Master,  which  produced  a  correspondent  change  in 
the  character  and  conduct  of  St,  Peter,  It  was  this 
miracle  of  our  Lord's  resurrection,  which  could  alone 
have  produced  the  almost  epually  astonishing  mira- 
cle of  St.  Peter's  complete  tranformation.  Had  Jesus 
never  risen  from  the  dead,  as  he  had  repeatedly  prom- 
ised to  do,  he  would  have  been  a  deceiver  and  an  im- 
postor ;  and  that  St.  Peter,  knowing  this,  should  open- 
ly and  boldly  profess  him.self  his  disciple  when  dead, 
after  having  most  peremptorily  denied  him  and  dis- 
claimed all  knowledge  of  him  when  /wing  and  should 
expose  himself  to  the  most  dreadful  dangers  in  assert- 
ing a  fact  which  he  knev/  to  be  false,  and  for  the  sake 
of  a  man  W'ho  had  most  cruelly  decived  and  disappoint- 
ed him,  is  a  suppcsitioil  utterly  repugnant  to 
every  principle  of  human  nature,  and  every  dic- 
tate of  common  sense,  and  an  absurdity  too  gross  for 
th^e  most  determined  infidel  to  maintain. 

We  have  here  then  one  more  proof,  in  addition  to 
all  tharest,  of  the  resurrection  of  Christ,  intelligible  to 
~  the  lowest,  and  convincing  to  the  most  improved  un- 
derstanding. And  that  this  was  the  great  decisive  fact 
which  operated  so  surprising  a  revolution  in  the  mind 
of  St.  Peter,  is  still  further  confirmed  by   the  stress 

\  Acts.  iv.  iO. 


376  LECTURE  XXni. 

which  he  himself  laid  upon  it,  in  his  answer  to  the  higli 
priest,  and  by  the  constant  appeal  which  he  and  all  the 
other  apostles  made  to  this  argument,  in  preference  to 
every  other;  for  we  are  told  that"  with  great  power 
gave  the  apostles  witness  of  the  resurrection  of  the  Lord 
Jesus,  and  great  grace  was  upon  them  all."^  And  St. 
Paul  goes  so  far  as  to  make  the  belief  of  this  single  arti- 
cle the  main  ground  and  basis  of  our  salvation.  *'  If 
thou  shalt  confess  with  thy  mouth  the  Lord  Jesus,  and 
shalt  believe  in  thine  heart  that  God  hath  raised  him 
from  the  dead,  thou  shalt  be  saved."!  The  reason  of 
this  is,  because  the  belief  of  the  resurrection  of  Christ 
unavoidably  leads  to  the  belief  of  the  v.hole  Christian 
religion,  to  the  truth  of  which  God  set  his  seal,  by  rais- 
ing the  author  of  it  from  the  dead  :  and  the  belief  of  the 
Christian  revelation,  if  genuine  and  sincere,  will,  with 
the  blessing  of  God  on  our  own  strenuous  exertions,  pro- 
tluce  all  those  Christian  graces  and  virtues,  which, 
through  the  merits  of  our  Redeemer,  will  render  our 
final  calling  and  election  sure. 

The  resurrection  of  Christ  being  thus  established  on 
the  firmest  ground,  the  conclusions  to  be  drawn  from 
it  are  many  and  important ;  but  I  shall  at  present  con- 
fine myself  to  two  of  them  ;  which  seem  more  particu- 
larly to  deserve  our  notice. 

The  first  is,  that  this  great  event  of  the  resurrection 
alFords  a  clear  and  decisive  proof  that  Jesus  was  what 
he  pretended  to  be,  the  Son  of  God;  that  the  reli- 
gion he  taught  came  from  God  ;  that  consequently  ev- 
ery doctrine  he  delivered  ought  to  be  believed,  every 
command  he  gave  to  be  obeyed,  and  that  every  thing 
he  prommised  or  threatened  v/ill  certainly  come  to  pass. 
For  had  not  his  pretensions  been  well  founded,  and  his 
religion  true,  it  is  impossible  that  the  God  of  truth 
could  have  given  them  the  sanction  of  his  authority, 
by  raising  him  from  the  dead.  But  by  doing  this,  he 
gave  the  strongest  possible  attestation  to  the  reality  of 
his  divine  mission. 

The  next  inference  from  the  fact  is,  that  the  resur- 

•  Acts  iv,  33.  t  Rora  x.  9. 


LECTURE  XXIII.  377 

rection  of  Christ  is  an  earnest,  a  pledge,  and  a  proof  of 
our  own.  He  had  promised  his  disciples,  '*  that  where 
he  was,  there  should  they  be  also:"  And  the  scrip- 
tures in  numberless  places  assure  us,  that  we  shall  rise 
again  from  the  grave,  and  become  immortal.  Now 
these  promises  receive  the  strongest  confirmation  from 
his  resurrection,  which  shows,  in  the  most  striking  and 
sensible  manner,  that  our  bodies  are  capable  of  being 
raised  to  life  again,  and  that  God  will  actually  re-ani- 
mate them,  as  he  did  that  of  Jesus.  In  this  our  Saviour 
acted  conformably  to  the  spirit  and  genius  of  his  reli- 
gion, and  to  his  constant  method  of  teaching,  which 
was,  to  instruct  mankind  by  facts  rather  than  by  words. 
It  was  his  intention  (and  thanks  be  to  God  that  it  was) 
that  our  faith  should  stand,  not  in  the  wisdom  or  elo- 
quence of  man,  but  in  the  demonstration  of  the  spirit 
and  of  power.  He  went  about  therefore,  not  only 
preaching  the  word,  but  doing  good,  doing  good  mi- 
raculously, making  the  principles  and  the  evidences  of 
his  religion  palpable  to  the  senses  of  mankind.  When 
John  sent  to  know  whether  he  was  the  expected  Messi- 
ah or  no,  Jesus,  instead  of  entering  into  a  long  and  la- 
boured proof  of  his  divinity,  took  the  more  compendi- 
ous and  convincing  way  of  proving  his  point,  by  per- 
forming in  that  instant  many  miraculous  cures,  and 
then  referring  the  Baptist  to  what  his  messengers  had 
seen  and  heard.*"  In  the  very  same  manner,  in  the 
present  instance,  the  assurance  he  gave  us  of  our  res- 
urrection was  not  speculative  and  argumentative,  but 
practical  and  visible.  A  thousand  objections  might 
have  been  formed  by  the  fashionable  philosophers  of 
that  age  against  the  possibility  of  restoring  breath  to  a 
dead  body,  and  raising  it  alive  again  from  the  grave. — 
Our  Lord  could  very  easily  have  shown,  by  unanswer- 
able arguments,  the  futility  and  absurdity  of  any  such 
objections.  But  the  disputcrs  of  this  world  would  have 
cavilled  and  objected  v/ithout  end.  And  therefore,  to 
put  an  effectual  stop  to  all  such  idle  controvertsv,  and  to 
convince  all  the  world  that  it  was  not  a  thing  incredible 

*  P/Iatth.  XI.  4. 

48 


S78  LECTURE  XXIIl. 

that  God  should  raise  the  dead,  he  himself  rose  again 
from  the  grave,  and  became  the  first  fruits  of  them  that 
slept.  He  triumphed  over  death,  he  threw  open  the 
gates  of  everlasting  life ;  and  whoever  tre::ds  in  his 
steps  as  nearly  as  they  can  through  life,  shall  follow 
him  through  death  into  those  blessed  regions  where  he 
is  gone  before  to  prepare  a  place  for  such  as  love  and 
imitate  him.  '*  For  if  the  spirit  of  him  who  raised  up 
Jesus  from  the  dead  dwell  in  you,  he  that  raised  up 
Christ  from  the  dead  shall  also  quicken  your  mortal 
bodies  by  his  spirit  that  dwelleth  in  you."* 

Since  then  we  have  such  expectations  and  such  hopes, 
what  manner  of  persons  ought  we  to  be  in  all  holy  con- 
versation and  godliness?  'The  ancient  heathen  might 
say,  the  unbelieving  libertine  may  still  say,  let  us  cat 
and  drink,  for  to-morrow  we  die;  let  us  enjoy,  without 
reserve,  and  without  measure,  all  the  pleasures  which 
this  world  affords,  for  to-morrow  we  may  leave  it,  and 
we  know  of  no  other.  But  how  absurd  would  it  be 
for  the  Christian  to  say  this,  how  mad  would  it  be  for 
him  to  act  accordingly,  when  he  knows,  that  though  to- 
morrow his  soul  may  be  separated  from  his  body,  yet 
that  they  will  be  again  united,  and  live  forever  in  a  fu- 
ture state  of  existence  ?  What  an  amazing  difference 
docs  this  fact  make  in  our  circumstances,  and  how  in- 
excusable shall  we  be,  if  it  does  not  produce  a  suitable 
difference  in  our  conduct  !  Even  the  possibility  of  such 
an  event  must  have  a  powerful  mfluence  over  our  mind 
and  manners  ;  what  then  must  be  the  case  when  it 
amounts,  as  it  does  with  every  sincere  believer  in  the 
Gospel,  to  absolute  certaiJtty  ?  With  what  cheerfulness 
shall  we  acquiesce  under  poverty  and  misfortune,  when 
Ave  reflect,  that  if  we  bear  them  patiently,  and  hold  fast 
our  integTity,  these  light  afflictions,  which  are  but  for  a 
moment,  shall  work  out  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory  !  With  what  indifference  shall 
we  contemplate  the  charms  of  wealth  and  power,  with 
what  horror  shall  vvc  turn  away  from  the  pleasures  of  sin, 
vdiich  are  but  for  a  season,  when  we  know  that  the  one 

*  B-om.  viii.  11. 


LECTURE  XXIir.  S79 

wjy,  and  the  other  most  certainly  lyf//,  cut  us  oflf  from 
an  eternal  and  invaluable  inheritance. 

Suppose  yourselves  for  a  moment  in  some  foreign 
kingdom,  where,  after  having  been  obliged  to  spend 
many  years,  you  are  at  length  suffered  to  return  to  your 
own  country.  Suppose  further,  that  in  this  country 
you  have  left  families  that  are  infiaitely  dear  to  you, 
friends  whom  you  exceedingly  love  and  esteem,  wealth 
and  honours  to  the  utmost  extent  of  your  wishes. — 
When,  with  the  most  impatient  longings  after  all  these 
blessings,  you  set  out  upon  your  return  to  j'our  native 
land,  will  any  allurements  that  you  meet  with  on  the 
road  tempt  you  from  your  main  object  ?  Will  any  ac- 
cidental hardships  or  inconveniencies  deter  you  from 
pursuing  your  journey  ?  Will  you  not  break  through 
all  obstructions,  resist  all  temptations,  and  press  for- 
wards with  alacrity  and  vigour  towards  your  beloved 
home  ?  And  why  then  will  you  not  seek  your  hea'oenly 
country  with  the  same  ardour  and  perseverance  that 
you  would  your  earthly  one  ?  You  are  all  "  strangers 
and  pilgrims  upon  earth."  This  world  is  not  your 
home,  though  you  are  too  apt  to  think  it  so.  You  be- 
longto  another  city,  you  are  subjects  of  a  better  king- 
dom, where  infinitely  greater  joys  await  you  than  have 
been  just  described,  or  can  by  the  utmost  stretch  of 
imagination  be  conceived.  Every  day  you  live,  every 
moment  you  breath,  brings  you  nearer  to  this  countr}^ ; 
and  the  grave  itself,  dismal  as  it  appears,  is  nothing 
more  than  the  gate  that  leads  you  into  it. 

Conscious  then  of  the  dignity  and  importance  of  our 
high  and  heavenly  calling,  which  renders  us  candidates 
for  the  kingdom  of  God,  and  heirs  of  immortality,  let 
us  persevere  steadily  and  uniformly,  in  our  progress  to- 
wards those  celestial  mansions,  which  are  prepared  for 
all  the  faithful  servants  of  Christ ;  where  we  shall  be  re- 
leased from  all  the  endless  anxieties,  the  vain  hopes,  and 
causeless  fears  that  now  agitate  and  disquiet  us  ;  and 
shall,  through  the  merits  of  our  Redeemer,  be  reu  ard- 
cd,  not  merely  with  uninterrupted  tranquility  and  re- 
pose, (the  utmost  felicity  of  the  pagan  eljsium;)not 


380  LECTURE  XXIV. 

merely  with  a  visionary  posthumous  reputation,  which 
commences  not  till  we  are  incapable  of  enjoying  it ;  but 
with  a  crown  of  glory  that  fadeth  not  away,  a  real  im- 
mortality in  the  kingdom  of  our  Father  and  our  God, 


LECTURE  XXIV. 


MATTHEW  xxviii. 


THE  last  Lecture  ended  with  the  history  of  our 
Lord's  resurrection.  The  evangelist  then  proceeds  to 
give  a  concise  account  of  what  passed  after  that  great 
event  had  taken  place. 

"  Then,  says  he,  the  eleven  disciples  went  away  into 
Galilee,  into  a  mountain,  where  Jesus  had  appointed 
them."* 

By  the  eleven  disciples  he  means  the  apostles,  who, 
though  originally  twelve,  were  now  reduced  to  eleven, 
by  the  defection  and  death  of  Judas.  These  Jesus  had 
commanded  to  meet  him  in  Galilee.  "  Go  tell  my 
brethren,  says  he  to  the  women,  that  they  go  into  Gali- 
lee, and  there  shall  they  see  nrie."  There  therefore  the 
apostles  went  about  eight  days  after  the  resurrection, 
and  many  others  with  them  ;  for  this  probably  vv^as  the 
time  and  the  place  when  he  shewed  himself  to  about  five 
hundred  brethren  at  once.  "  And  when  they  saw  him 
they  worshipped  him  ;  but  some  doubted."  Kere  we 
have  the  authority  of  the  apostles  themselves  for  the  wor- 
ship of  Christ.  The  v*^omen.  When  they  first  saw  Je- 
sus, paid  him  the  same  adoration  ;  "  they  came  and  held 
him  by  the  feet,  and  worshipped  him."f  But  some,  it 
is  added,  doubted.  And  where  can  be  the  wonder,  if 
among  five  hundred  persons  there  should  be  tVvO  or 
three,  who,  like  the  disciples  mentioned  by  St.  Luke,  J 
believednot  for  joy,  and  wondered  ;  that  is  (as  is  very 

*  Matth.  xzYui.  15.        t  Matth.  xxviii.  9.        \  Ch.  xxiv.  41, 


LECTURE  XXIV.  381 

natural)  were  afraid  to  believe  what  they  so  ardently 
wished  to  be  true;  or  who,  like  St.  Thomas,  would  not 
believe,  unless  they  touched  the  body  of  Jesus,  and  thrust 
their  hands  into  his  sides.  But  their  doubts,  like  his, 
were  probably  soon  removed.  This  circumstance 
therefore  only  serves  to  shew  the  scrupulous  fidelity  of 
the  sacred  historians,  v/ho,  like  honest  men,  fairly  tell 
you  every  thing  that  passed  on  this  and  on  similar  oc- 
casions, whether  it  appears  to  make  for  them  or  against 
them. 

"  And  Jesus  came  and  spake  unto  them,  saying  all 
power  is  given  unto  me  in  heaven  and  in  earth." 

In  his  divine  nature  he  had  this  power  from  all  eterni- 
ty :  but  it  was  now  to  be  exercised  in  his  human  nature 
also,  v/hich,  from  a  state  of  humiliation,  irova  the  form 
of  a  ser'vant^  was  soon  to  be  exalted  to  the  highest  dig- 
nity, and  placed  at  the  right  hand  of  God.  According- 
ly St.  Paul  informs  us,  that,  "  God  raised  our  Lord 
from  the  dead,  and  set  him  at  his  own  right  hand  in  the 
heavenly  places,  far  above  all  principality,  and  power, 
and  might,  and  dominion,  and  every  name  that  is  nam- 
ed, not  only  in  this  world,  but  in  that  which  is  to  come  : 
and  put  all  things  under  his  feet,  and  gave  him  to  be 
the  head  over  all  things  to  the  church,  which  is  his 
body,  the  fulness  of  him  that  filleth  all  in  all."*  And 
again,  in  his  Epistle  to  the  Philippians,  he  says,  that 
"  God  has  highly  exalted  him,  and  given  a  name  which 
is  above  every  name  ;  that  at  the  name  of  Jesus  every 
knee  should  bow,  of  things  in  heaven,  and  things  in 
earth,  and  things  under  the  earth  ;  and  that  every  tongue 
should  confess  that  Jesus  Christ  is  Lord,  to  the  glory 
of  God  the  Father,  "t  In  the  same  magnificent  lan- 
guage he  is  spoken  of  in  the  book  of  Revelations  ; 
"  Worthy  is  the  Lamb  that  was  slain  to  receive  pow- 
er, and  riches,  and  wisdom,  and  strength,  and  honor, 
and  glory,  and  blessing.  And  again.  Blessing,  and 
honor,  and  glory,  and  power,  be  unto  him  that  sitteth 
upon  the  throne,  and  unto  the  Lamb,  for  ever  and  ev- 
er."t 

*  Ephes.  i.  20—23.  f  P^iiip-  ii-  9—11.  \  Rev,  v   1?.  M. 


SSS  LECTURE  XXIV". 

Such  is  the  dignity  of  the  Lord  and  Master  whom 
we  serve  ;  and  such  is  thi3t  authority  Math  which,  ia 
the  two  concluding  verses  of  this  chapter,  he  gives  his 
last  command  to  his  apostles  :  "  Go  ye,  and  teach  all 
nations,  baptizing  them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost ;  teaching  them  to 
observe  all  things  whatever  I  have  commanded  you  ; 
and  lo  !  I  am  with  you  alway,  even  unto  the  end  of  the 
world." 

The  ceremony  then  by  which  our  Lord's  disciples 
were  to  be  admitted  into  his  religion,  was  baptism. 
This  was  sometimes  used  by  the  Jews  on  the  admis- 
.  sion  of  proselytes,  and  by  the  heathens  on  initiation  in- 
to their  mysteries.  But  the  baptism  of  Christians  was 
to  be  accompanied  with  a  peculiar  form  of  words,  which 
distinguished  it  from  every  other.  They  were  to  be 
baptized  m  the  name  of  the  Father,  the  Son,  and  the 
Holy  Ghost.  I'his  form  of  vv^ords  has  accordingly  been 
used  in  the  Chrisiian  church,  from  the  earliest  times 
down  to  the  present ;  and  is,  as  you  all  knovv',  the  mode 
of  baptism  adopted  and  constantly  practised  by  the 
Church  of  England.  And  it  is  remarkable,  not  only 
on  this  account,  but  as  being  also  one  principal  ground 
of  a  very  distinguished  doctrine  of  the  Gospel,  and  of 
the  Church  of  England,  the  doctrine  of  the  Trinity. 
For  the  plain  and  natural  interpretation  of  the  words  is, 
that  by  being  baptized  in  the  name  of  the  Father,  the 
Son,  and  the  Holy  Ghost,  we  are  dedicated  and  conse- 
crated equally  to  the  service  of  each  of  those  three  di- 
vine persons ;  we  are  made  the  servants  and  disciples 
of  each,  and  are  consequently  bound  to  honor,  wor- 
ship, and  obey  each  of  them  equally.  This  evidently 
implies  an  equality  in  their  nature,  and  "  that  all  the 
fulness  of  the  Godhead  dwells  in  each."  In  confirma- 
tion of  this,  we  find  in  various  parts  of  Scripture,  that 
all  the  attributes  of  divinity  are  ascribed  to  each.  And 
yet,  as  the  unity  of  the  Supreme  Being  is  every  where 
taught  in  the  same  Scriptures,  and  is  a  fundamental  ar- 
ticle of  our  religion,  we  arc  naturally  led  to  conclude 
with  our  church  in  its  first  article,    "  That  there  is  but 


LECTURE  XXIV.  sm 

©ne  living  and  true  God,  of  infinite  power  and  wisdom, 
the  maker  and  preserver  of  all  things,  visible  ;  and  that, 
in  the  unity  of  this  Godhead,  there  arc  three  persons, 
of  ont  substance,  power,  and  eternity,  the  Father,  the 
Son,  and  the  Holy  Ghost." 

That  this  is  a  very  mysterious  doctrine  we  do  not 
deny  ;  but  it  is  not  more  so  than  many  other  doctrines 
of  the  Christian  revelation,  which  we  all  admit,  and 
which  we  cannot  reject  without  subverting  the  founda- 
tion, and  destroying  the  very  substance  and  essence  of 
our  religion.  The  miraculous  birth  and  incarnation 
of  our  blessed  Lord,  his  union  of  the  human  nature 
with  the  divine,  his  redemption  of  mankind,  and  his 
expiation  of  their  sins  by  his  death  upon  the  cross  ; — 
these  are  doctrines  plainly  taught  in  Scripture,  and  yet 
as  incomprehensible  to  our  finite  understandings  as  the 
doctrine  of  three  persons  and  one  God.  But  what  we 
contend  for  in  all  these  instances  is,  that  these  myste- 
ries, although  confessedly  above  our  reason,  are  not  cori' 
trary  to  it.  This  is  a  plain  and  a  well-known  distinc- 
tion, and  in  the  present  case  an  incontrovertible  one. 
No  one  for  instance  can  say,  that  the  supposition  of 
three  persons  and  one  God  is  contrary  to  reason.  We 
cannot,  indeed,  comprehend  such  a  distinction  in  the 
divine  nature  ;  but  unless  we  \i\'\ow perfectly  what  that 
nature  is,  it  is  impossible  for  us  to  say  that  such  a  dis- 
tinction may  not  subsist  in  it  consistent  with  its  unity. 
The  truth  is,  on  a  subject  where  we  have  no  clear  ideas 
at  all,  our  reasoning  faculties  must  fail  us,  and  we  must 
be  content  to  submit  (as  well  we  may)  to  the  clear  and 
explicit  declarations  of  holy  writ.  It  is  indeed  natural 
for  the  human  mind  to  wish  that  every  thing  in  religion 
should  be  intelligible  and  plain,  and  that  there  should 
be  no  difficulties  to  perplex  and  stagger  our  faith.  But 
natural  us  this  wish  may  be,  is  it  a  reasonable  one  ?  Do 
we  find,  that  in  the  most  important  concerns  of  the 
present  life,  in  those  where  our  most  essential  interests, 
our  property,  our  welfare,  cur  health,  our  reputation, 
our  very  life  are  at  stake,  that  no  difficulties,  no  per- 
jplexities,  no  intricacies  occur ;  that  every  thing  is  plain 


58*  LECTURE  XXIV. 

and  level  before  us,  and  that  we  are  never  at  a  loss  how 
to  act,  what  opinion  to  form,  or  what  course  to  take  ? 
There  are  few,  I  fancy,  here  present,  whose  experience 
has  not  taught  them,  to  their  cost,  the  very  reverse  of 
all  this.  If  then,  even  in  the  ordinary  affairs  of  life, 
there  is  so  much  difficulty,  doubt,  and  obscurity,  how 
can  we  wonder  to  find  it  in  religion  also,  in  those  en- 
quiries that  relate  to  an  invisible  world  and  an  invisible 
Being,  "  to  the  high  and  lofty  One  that  inhabiteth  eter- 
nity?"* 

And  let  it  never  by  forgotten  that  mysteries  are  not 
(as  is  often  insinuated,  and  often  taken  for  granted)  pe- 
culiar to  the  Christian  religion.  They  belong  to  allre- 
iigions,  even  to  that  which  is  generally  supposed  to  be 
of  all  others  the  least  incumbered  with  difficulties,  pure 
deism  ;  or,  as  it  is  sometimes  called,  the  religion  of  na- 
ture, of  reason,  or  of  philosophy. 

Who,  for  instance,  can  grasp  with  the  utmost  stretch 
of  his  understanding,  the  idea  of  an  eternal  Being  ;  of  a 
Being  whose  existence  never  had  any  beginning,  and 
never  will  have  an  end  ?  Where  is  the  man,  whose 
thoughts  are  not  lost  and  confounded  in  contemplating 
the  immensity  ofa  God,  who  is  intimately  present  to 
every  part  of  the  universe  ;  who  sees,  with  equal  clear- 
ness, a  kingdom  perish  and  a  sparrow  fall,  and  to  whom 
every  thought  of  our  hearts  is  perfectly  well  known  ?t 

•  "  So  far  is  it  from  being  true  (as  some  one  has  said)  that  where  mysterv 
begins  religion  ends  ;  that  religion,  even  natural  religion,  begins  with  a  myste- 
ry, with  the  greatest  of  all  mysteries,  the  self-existence  and  eternity  of  God. — 
Let  any  one  tell  us  how  an  eternity  can  be  past,  unless  it  was  once  present, 
and  how  that  can  be  once  present  which  never  had  a  beginning."  Seed's 
Sermons,  v.  2.  S.7.  459. 

f  "  J'appercois  Dieu  partout  dans  ses  oeuvres.  Je  le  sens  en  moi,  je  le 
vols  tout  autourde  inoi  ;  mais  sitot  que  je  veux  le  contempler  en  iui  meme, 
sitot  que  jeveu:c  cliercher  ou  il  est,  cequ'il  est,  quelle  est  sa  substance,  il  in'e- 
chappe,  &  nioii  e.sprit  trouble  n' appercoit  plus  rien.  Rousseau,  v.  8.  p.  32. 
Enfm  plus  je  m'  eftorce  de  confem])ler  son  essence  infinie,  moins  je  la  concois  ; 
'mais  elle  est,  cela  me  suffit ;  moins  je  la  concois  plus  je  Vadore." 

I  have  cited  these  fine  passages  from  the  eloquent  Rosseau  in  his  ov.'n  lan- 
guage (for  no  tran.slation  can  do  justicfe  to  them)  because  no  arguments  are 
so  convincing  as  those  v.  hich  are  drawn  from  the  concessions  of  sceptics  them- 
selves, which  fall  from  them  incidentally  and  undesignedly  ;  and  because  the 
sentiments  here  quoted  straid  in  direct  contradiction  to  that  writer's  cavils 
in  other  places  against  the  Christian  mysteries.  For  if  notwithstanding  the 
difilculties  which  attend  the  contemplation  of  the  Deity  himself,  he  firmly  be- 
lieves his  existence,  on  what  ground  can  he  make  his  Savoiard  vicar  doubt 
the  tr'Jih  cf  the  Gospel  on  account  of  its  mysteries  ?J 
^  v.  yiii.  p.  93, 


LECTURE  XXIV.  S85 

Who  can  reconcile  that  foreknowledge  of  future  and 
contingent  events,  which  is  an  unquestionable  attribute 
of  the  Almighty,  witli  that  free-will  and  free-agency, 
which  are  no  less  unquestionable  properties  of  man  ? — 
Who,  in  fine,  can  account,  on  the  principles  of  mere 
natural  religion,  for  the  introduction  of  natural  and  mo- 
ral evil  into  the  works  of  a  benevolent  Creator,  whose 
infinite  goodness  must  necessarily  incline  him  to  intend 
the  happiness  of  all  his  creatures  ? 

These  considerations  may  serve  to  shew,  and  it 
might  be  shewn  in  various  other  cases,  that  it  is  in  vain 
to  expect  an  exemption  from  difficulty  and  mystery  in 
any  religion  whatever.  The  real  truth  is,  that  not  only 
the  religion  of  nature,  but  the  philosophy  of  nature,  the 
works  of  nature,  the  whole  face  of  nature,  2x^  full  of 
mystery;  we  live  and  move  in  the  midst  of  mystery.* 
And  if,  to  avoid  this,  we  have  recourse  to  atheism  it- 
self, even  that  will  be  found  to  be  more  incumbered 
with  difficulties,  and  to  require  a  greater  degree  otfaithy 
than  all  the  religions  in  the  world  put  together. 

Let  not  then  the  mysteries  of  the  Gospel  ever  be  a 
rock  of  offence  to  you,  or  in  any  degree  shake  the  con. 
stancy  of  your  faith.  They  are  inseparable  from  any 
religion  that  is  suited  to  the  nature,  to  the  wants~,  and  to 
the  fallen  state  of  such  a  creature  as  man.  When  once 
we  are  convinced  that  the  Scriptures  are  the  word  of 
God,  we  are  then  bound  to  receive  with  implicit  sub- 
mission, on  the  sole  authority  of  that  word,  those  sub- 
lime truths,  which  are  far  beyond  the  reach  of  any  finite 
understanding,  but  which  it  was  natural  and  reasonable 
to  expect  in  a  revelation  pertaining  to  that  incompre- 
hensible Being,  whose  "  greatness  is  unsearchable,  and 
whose  ways  are  past  finding  out."  Let  us  not,  in 
short,  "  exercise  ourselves  too  much  and  too  curiously 
in  great  matters,  which  are  too  high  for  us,  but  refrain 

*  Tliis  M.  Voltaire  himself  acknowledges,  and  it  is  a  complete  answer  to 
all  the  objections  he  has  made  in  various  jjarts  of  his  works  to  the  mysteries 
of  revelation.     See  ^lestioiis  sitr  L'Encyclopedie.     Article  Jwe. 

"  The  whole  intellectual  world  is  full  of  truths  incomprehensible,  a.nd  yet  in- 
cantestilsle.  Such  is  the  doctrine  of  the  existence  of  God,  and  such  are  the 
mvsteries  admitted  hi  Frotestant  communions."    Rousseauj  v.  2.  p.  15. 

49 


386  LECTURE  XXIV. 

our  souls,  and  keep  them  low.*  Laying  aside  all  the 
superfluity  of  learning,  and  all  the  pride  of  human  wis- 
dom, let  us  hold  fast  to  the  profession  of  our  faith,  with- 
out wavering  and  without  cavilling  at  what  we  cannot 
comprehend.  Let  us  put  ourselves,  without  reserve, 
into  the  hands  of  our  heavenly  guide,  and  submit,  with 
boundless  confidence,  to  his  direction,  who,  as  he  died 
to  save  us,  will  certainly  never  mislead  us.  Since  we 
knoru  in  whom  we  believe  ;  since  we  know  that  the  au- 
thor of  our  religion  is  the  Son  of  God,  let  us  never  for- 
get that  this  gives  him  a  right,  a  divine  right  to  the 
obedience  of  our  understandings,  as  well  as  to  the  obe- 
dience of  our  will.  Let  us  therefore  resolutely  beat 
down  every  bold  imagination,  every  high  thing  that  ex- 
alteth  itself  against  the  mysterious  truths  of  the  Gospel; 
bringing  into  captivity  every  thought  to  the  obedience 
of  Christ,  and  receiving  with  meekness  the  ingrafted 
word,  which  is  able  to  save  our  souls. "f 

Yet,  however  firmly  we  may  believe  all  the  great  es- 
sential doctrines  of  the  Gospel,  this  alone  will  not  en- 
sure our  salvation,  unless  to  our  faith  we  add  obedience 
to  all  the  laws  of  Christ.  This  we  are  expressly  told 
in  the  concluding  verse  of  this  chapter.  After  our  Lord 
had  prescribed  to  his  disciples  the  form  of  words  to  be 
used  in  baptism,  he  adds,  "  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you."  As 
this  is  the  parting  direction,  the  farewel  injunction 
which  Jesus  left  with  his  disciples  just  before  he  ascend- 
ed into  heaven,  it  shows  what  peculiar  stress  he  laid 
upon  it.  It  shows  that  by  making  it  the  conclusion, 
the  winding  up  as  it  were,  of  his  Gospel,  he  meant  to 
express  in  the  strongest  manner,  the  indispensable  ne- 
cessity of  a  holy  life  resulting  from  a  vital  faith.  He 
meant  to  intimate  to  his  own  disciples,  and  to  the  min- 
isters of  his  Gospel  in  every  future  age,  that  it  was  to 
be  one  principal  object  of  their  instructions,  and  exhor- 
tations, to  inculcate  all  the  virtues  of  a  Christian  life, 
and  an  unreserved  obedience  to  all  the  precepts  of  their 
divine  Master.     And  whoever  neglects  this  branch  of 

*  Psalm  caxxI.  2j  3.  f  James  i.  21. 


LECTURE  XXIV.  387 

his  duty,  is  guilty  of  manifesting  a  marked  contempt  of 
the  very  last  command  that  fell  from  the  lips  of  his  de- 
parting Lord. 

The  few  words  that  follow  this  command,  and  which 
conclude  the  Gospel  of  St.  Matthew  contains  a  promise 
full  of  consolation,  not  only  to  the  apostles  themselves, 
but  to  all  the  ministers  of  the  Gospel  in  every  succeed- 
ing age.  "  And,  lo,  says  our  blessed  Lord,  I  am  with 
you  alway,  even  unto  the  end  of  the  v/orld."  That  is, 
although  I  am  now  about  to  leave  you  and  ascend  into 
heaven,  and  can  no  longer  be  personally  present  with 
you,  yet  the  Holy  Spirit,  whom  I  have  repeatedly  pro- 
mised to  send  unto  you,  shall  certainly  come  to  supply 
my  place,  shall  constantly  abide  witli  you,  and  shall  en- 
lighten, guide,  assist,  support,  and  comfort  you  to  the 
end  of  the  world. 

Here  ends  the  Gospel  of  St.  Matthew.  But  it  must 
be  observed,  that  in  this  last  part  of  our  Saviour's  his- 
tory, he  has  been  much  more  concise  than  the  other 
evangelists,  and  has  passed  over  several  circumstances 
which  they  have  recorded,  and  of  which  it  may  be  pro- 
per to  take  some  notice  here,  before  we  close  this  Lec- 
ture. It  appears  from  the  other  evangelists,  and  from 
the  Acts  of  the  Apostles,  that  Jesus  continued  among 
his  disciples  for  forty  days  after  his  resurrection,  giv- 
ing them  repeated  and  infallible  proofs  of  his  being  ac- 
tually raised  from  the  dead,  and  "  speaking  to  them  of 
the  things  pertaining  to  the  kingdom  of  God."* 

In  one  of  these  discourses,  he  took  occasion  to  advert 
more  particularly  to  those  things  that  were  written  in 
the  law  of  Moses,  and  in  the  prophets,  and  in  the 
Psalms,  concerning  him.  He  showed  how  exactly 
and  minutely  all  the  predictions  respecting  him  con- 
tained in  those  sacred  books  were  accomplished  in  his 
birth,  his  life,  his  doctrines,  his  sufferings,  his  death, 
and  his  reaurrection. 

This  stamps  at  once  a  divine  authority  on  those 
books,  and  gives  a  sanction  to  the  interpretation  of  the 
passages  alluded  to,  and  the  application  of  them  to  our 

■    *  Luke  xxiv.  44.     Acts  i.  3. 


SS.8  LECTURE  XXIV. 

blessed  Lord,  by  our  best  and  most  learned  expositors. 

It  is  added,  that  on  this  occasion  he  opened  their  un- 
derstandings, that  they  might  understand  the  Scriptures, 
and  said  unto  them,  "  Thus  it  is  written,  and  thus  it 
behoved  Christ  to  suiter,  and  rise  from  the  dead  the 
third  day  ;  and  that  repentance  and  remission  of  sins 
should  be  preached  in  his  name  amongst  all  nations, 
beginning  at  Jerusalem." 

He  entered,  we  see,  at  large  into  the  great  evangel- 
ical doctrines  of  the  atonement,  of  the  redemption  of 
mankind  by  his  death,  of  the  resurrection,  of  repent- 
ance, and  the  remission  of  sins  through  faith  in  his 
name.  These  are  most  important  topics,  and  his  il- 
lustration of  them  to  his  disciples  must  have  opened 
to  them  an  invaluable  treasure  of  divine  knowledge. 
And  as  these  doctrines  are  but  briefly  touched  upon  in 
the  Gospels,  and  more  fully  unfolded  and  explained  in 
the  Acts  and  the  Epistles,  it  is  highly  probable  that  a 
very  considerable  part,  if  not  the  whole  of  what  passed 
in  these  discourses  of  our  Lord  to  his  disciples  after 
his  resurrection,  is  faithfully  preserved  and  detailed  in 
those  inspired  writings.  This  places  in  a  very  strong 
light  the  high  importance  of  those  writings,  and  the 
high  rank  they  ought  to  hold  in  our  estimation,  as 
forming  an  essential  part  of  the  Christian  system,  and 
compleiing  the  code  of  doctrines  and  of  duties  contain* 
ed  in  that  divine  revelation. 

It  is  remarkable  also,  that  St.  Matthevv^  has  made  no 
mention  of  the  <:oncluding  act  of  our  Lord's  life  on 
earth,  his  ascension  into  heaven.  The  reason  of  this 
omission  it  is  not  perhaps  very  easy  to  assign,  nor  is  it 
necessary.  We  know,  that  in  several  other  instances 
various  circumstances  are  omitted  by  oric  evangelist 
which  are  supplied  by  the  rest,  and  others  passed  over 
by  those  which  are  noticed  by  the  former  ;  a  plain  proof 
by  the  way  that  they  did  not  write  in  concert  with  each 
other,  but  each  related  his  own  story,  and  selected  such 
facts  and  events  as  appeared  to  him  most  deserving  of 
notice. 


LECTURE  XXIV.  38^ 

In  the  present  case  it  is  sumcient  for  our  satisfaction 
that  the  ascension  is  related  by  two  of  the  evangelists, 
St.  Mark  and  St.  Luke.  The  latter  of  these  tells  us 
in  his  Gospel,  and  in  the  Acts,  "  that  Jesus  led  out 
his  apostles  (and  the  disciples  that  were  with  them) 
to  Bethany,  and  he  lifted  up  his  hands  and  blessed  them. 
And  it  came  to  pass  while  he  blessed  them  he  was  part- 
ed from  them,  and  carried  up  into  heaven,  and  a  cloud 
received  him  out  of  their  sight.  And  while  they  look- 
ed stedfastly  towards  heaven,  as  he  went  up,  behold, 
two  men  stood  by  them  in  white  apparel ;  which  also 
said,  Ye  men  of  Galilee,  v>'hy  stand  ye  gazing  up  into 
heaven  ?  This  same  Jesus  which  is  taken  up  from  you 
into  heaven,  shall  so  come  in  like  manner  as  ye  have 
seen  him  go  into  heaven.  And  they  worshipped  him, 
and  returned  to  Jerusalem  with  great  joy  ;  and  "were 
continually  in  the  temple,  praising  and  blessing  God."*^ 

The  last  observation  I  have  to  make  is,  that  neither 
St.  Matthew,  nor  any  other  of  the  evangelists,  have 
given  us  a  full  and  complete  history  of  every  thing 
that  our  Saviour  did  during  the  whole  course  of  his 
ministry  ;  but  have  only  recorded  the  most  important 
and  the  most  remarkable  of  his  transactions  and  his 
miracles.  Besides,  therefore,  the  many  irresistible 
proofs  we  already  possess  of  his  divine  wisdom  and  al- 
mighty power,  there  are  many  others  still  remaining 
behind  which  might  have  been  produced,  but  v/hich 
the  evangelists  did  not  think  it  necessary  to  specify ; 
for  St,  John,  in  the  20th  chapter  of  his  Gospel,  makes 
this  remarkable  declaration  :  "  Many  other  signs  truly 
(says  he)  did  Jesus  in  the  presence  of  his  disciples, 
which  are  not  written  in  this  book  ;  but  these  are  writ- 
ten, that  ye  might  believe  that  Jesus  is  the  Christ  the 
Son  of  God,  and  that  believing  ye  might  have  life 
through  his  name."  God  grant  that  this  effect  may  be 
produced  on  all  who  now  hear  me  ;  otherwise  my  la- 
bours, and  their  attendance,  will  have  been  in  vain  ! 

*  Luke,  Axiv.  50 — 5Cp 


399  '  LECTURE  XXIV. 

I  have  now  brought  these  Lectures  to  a  conclusion, 
and  must  here  take  my  final  leave  of  you.  It  was  my 
original  intention  and  my  wish  to  have  proceeded  next 
to  the  Acts  of  the  Apostles,  which  contain  the  history 
of  the  first  propagation  of  the  Christian  religion,  and  the 
astonishing  progress  it  made  through  a  large  part  of  the 
world,  by  the  preaching  of  the  apostles  and  their  coad- 
jutors, after  our  Lord's  departure  into  heaven :  but  I 
must  not  now  venture  into  so  large  a  field.  Circum- 
stanced as  I  am,  it  w^ould  be  presumption  in  me  to  ex- 
pect either  that  God  would  grant  me  time  to  accom- 
plish so  arduous  a  woik,  or  that  you  would  have  perse- 
verance to  bear  with  me  to  the  conclusion.  I  must 
here,  therefore  close  my  labours,  at  least  in  this  place  ; 
and  must  now,  for  the  last  time,  implore  you  to  think 
and  to  meditate  again  and  again  on  the  important  and 
interesting  truths  which  have  been  unfolded  to  you  in 
the  course  of  these  Lectures,  and  to  form  them  into 
principles  of  action,  and  rules  of  conduct,  for  the  re- 
gulation and  direction  of  the  remaining  part  of  your 
lives. 

In  the  history  of  our  Lord,  as  given  by  St.  Matthew, 
of  which  I  have  detailed  the  most  essential  parts,  such  a 
scene  has  been  presented  to  your  observation,  as  can- 
not but  have  excited  sensations  of  a  very  serious  and 
very  awful  nature  in  your  minds.  You  cannot  but  have 
seen  that  the  divine  Author  of  our  religion,  is  beyond 
comparison,  the  most  extraordinary  and  most  important 
personage,  that  ever  appeared  on  this  habitable  globe. 
His  birth,  his  life,  his  doctrines,  his  precepts,  his  mira- 
cles, his  sufferings,  his  death,  his  resurrection,  his  ascen- 
sion, are  all  without  a  parallel  in  the  history  of  mankind. 
He  called  himself  the  Son  of  God,  the  Messiah  pre- 
dicted in  the  prophets,  the  great  Redeemer  and  Deli- 
verer of  mankind,  promised  in  the  sacred  writings, 
through  successive  ages,  almost  from  the  foundation 
of  the  world.  He  supported  these  great  characters 
with  uniformity,  with  consistence,  and  with  dignity, 
throughout  the  whole  course  of  his  ministry.  The 
work  he  undertook  was  the  greatest  and  most  astonish- 


i^ECTURE  XXIV.  Sftl 

ing  that  can  be  conceived,  and  such  as  before  never  en- 
tered into  the  imagination  of  man.  It  was  nothing  less 
than  the  conversion  of  a  whole  world  from  the  grossest 
ignorance,  the  most  abandoned  wickedness,  and  the 
most  sottish  idolatry,  to  the  knowledge  of  the  true  God, 
to  a  pure  and  holy  religion,  and  to  faith  in    him,  who 

was    THE   WAY,     THE      TRUTH,     AND    THE    LITE.       Hc 

proved  himself  to  have  a  commission  from  heaven,  for 
those  great  purposes,  by  such  demonstrations  of  divine 
wisdom,  power,  and  goodness,  as  it  is  impossible  for 
any  fair  and  ingenuous,  and  unprejudiced  mind  to  re- 
sist. Of  all  this  you  have  seen  abundant  instances  in 
the  course  of  these  Lectures  :  and  when  all  these  cir- 
cumstances are  collected  into  one  point  of  view,  they 
present  such  a  body  of  evidence,  as  must  overpower  by 
its  weight  all  the  trivial  difficulties  and  objections  that 
the  wit  of  man  can  raise  against  the  divine  authority  of 
the  Gospel. 

Consider  in  the  first  place,  the  transcendent  excel- 
lence of  our  Lord's  character,  so  infinitely  beyond  that 
of  every  other  moral  teacher ;  the  gentleness,  the  calm- 
ness, the  composure,  the  dignity,  the  integrity,  the 
spotless  sanctity  of  his  manners,  so  utterly  inconsistent 
wirh  every  idea  of  enthusiasm  or  irnpostnre  ;  the  com- 
passion, the  kindness,  the  tenderness  he  expressed  for 
the  whole  human  race,  even  for  the  worst  of  sinners, 
and  the  bitterest  of  his  enemies  ;  the  perfect  command 
he  had  over  his  own  passions  ;  the  temper  he  preserved 
under  the  severest  provocations ;  the  patience,  the 
meekness  with  which  he  endured  the  cruellest  insults, 
and  the  grossest  iridignities  ;  the  fortitude  he  displayed 
under  the  m.ost  excruciating  torments  ;  the  sublimity 
and  importance  of  his  doctrines  ;  the  consumm.ate  wis- 
dom and  purity  of  his  moral  precepts,  far  exceeding  the 
natural  powers  of  a  man  born  in  the  humblest  situation, 
and  in  a  remote  and  obscure  corner  of  the  world,  with- 
out learning,  education,*  languages,  or  books.  Con- 
sider further  the  minute  description  of  all  the  most  ma- 
terial circumstances  of  his  birth,  life,  sufferings,  death, 
andresurrection,  given  by  the  ancient  prophets  many 


S92  LECTURE  XXIV. 

hundred  years  before  he  was  born,  and  exactly  fulfilled 
in  him,  and  him  only ;  the  many  astonishing  miracles 
wrought  by  him  in  the  open  face  of  day,  before  thou- 
sands of  spectators,  the  reality  of  which  is  proved  by- 
multitudes  of  the  most  unexceptionable  witnesses,  W'ho 
sealed  their  testimony  w^ith  their  blood,  and  was  even 
acknowledged  by  the  earliest  and  most  inveterate  ene- 
mies of  the  Gospel.  Above  all,  consider  those  two 
most  remarkable  occurrences  in  the  history  of  our 
Lord,  which  have  been  particularly  enlarged  upon  in 
these  Leciures,  and  are  alone  suiiicient  to  establish  the 
divinity  of  his  person  and  of  his  religion;  I  mean  his 
wonderful  prediction  of  the  destruction  of  Jerusalem 
by  the  Romans,  v/ith  every  minute  circumstance  at- 
tending it ;  and  that  astonishing  and  well  authenticated 
miracle  of  his  resurrection  from  the  grave,  which  was 
in  the  last  Lecture  set  before  you  :  and  w  hen  you  lay 
all  these  things  together,  and  w'eigh  them  deliberately 
and  impartially,  your  minds  mAist  be  formed  in  a  very 
peculiar  manner  indeed,  if  they  are  not  most  thorough- 
ly impressed  wath  faidi  in  the  Son  of  God,  and  the  Gos- 
pel which  he  taught. 

Taking  it  then  for  granted,  that  yon  firmly  believe 
the  Scripture  to  be  the  Word  of  God,  that  of  course 
they  contain  those  heavenly  doctrines  and  rules  of  life 
by  which  you  are  to  be  guided  here  and  saved  hereafter ; 
that  the  present  scene  is  nothing  more  than  a  state  of  tri- 
al and  probation  for  another  world  ;  that  all  mankind 
must  rise  from  the  grave,  and  stand  before  the  judg- 
ment seat  of  Christ,  to  receive  from  his  lips  their  final 
doom  that  there  is   no  other   name   given  under 

HEAVEN  BY  W^HICH    YOU  CAN    BE   SAVED,   BUT    THAT 

OF  Je sus  o N  L  Y  ;  uo  othcr  possible  w'^ay  of  escaping  die 
punishments,  or  obtaining  the  rewards  of  the  Christian 
covenant,  but  faith  in  Christ,  reliance  on  his  merits,  and 
an  earnest  endeavor  to  practise  every  virtue  and  fulfil 
every  duty  prescribed  in  his  Gospel  ;  taking  it  for 
granted  that  you  believe  all  these  things  to  be  true,  let 
me  then  ask  you,  what  is  the  course  of  life  w  nich  every 
wise  man,  W'hich   every  man  of  commoa  sense,  must 


LECTURE  XXIV.  893 

feel  himself  irresistibly  called  upon  to  pursue?  Is  it  possi- 
ble that  with  such  awful  J  such  divine  truths  as  these,  deep- 
ly impressed  upon  your  souls,  you  can  allow  yourselves 
to  be  so  entirely  occupied  with  the  various  pursuits  of 
this  life,  as  to  exclude  I  will  not  say  all  thought  (for  that  is 
impossible)  but  all  serious  solicitude  concerningyour  fu- 
ture and  eternal  destiny  ?  Are  there  any  delights  that  this 
world  has  to  offer,  that  can  compensate  for  the  loss  of 
heaven  ?  Some  of  you  liave  perhaps  run  your  career  of 
power,  of  pleasure,  of  gaiety,  of  luxury,  of  glory,  and 
of  fame,  and  can  tell  the  true  amount,  the  real  value  of 
these  enjoyments.  Say  then  honestly,  Mdiether  any  one 
of  them  has  answered  your  expectations  :  whether  they 
have  left  your  minds  perfectly  content  and  satisfied ; 
"whether  they  have  proved  so  solid,  so  durable,  so  per- 
fect, as  to  be  worth  purchasing  at  the  expence  of  eter- 
nal liappiness  ?  I  will  venture  to  abide  by  your  answer, 
trust  then  to  your  own  experience,  and  be  no  longer  the 
dupes  of  illusions  which  have  so  long  misled  you.  And 
if  you  have  any  feeling,  any  pity  for  the  young,  the 
thoughtless,  and  the  inexperienced,  let  them  profit  by 
the  instructions  the  salutary  lessons  you  are  so  well 
qualified  to  give  them  ;  let  your  ivam'mg  'uoice  restrain 
them  from  rushing  headlong  into  those  errors,  into  which 
you  have  perhaps  been  unfortunately  betrayed.  Tell 
them  (for  you  know  it  to  be  true,)  that  whatever  flatter- 
ing prospects  the  world  may  present  to  their  ardent  im- 
aginations at  their  first  entrance  into  life,  there  is  no 
solid  ground  for  permanent  comfort  and  content  of  mind, 
but  a  conscientious  discharge  of  their  duty  to  God  and 
man,  an  anxious  endeavor  to  recommend  themselves 
to  the  favor  of  the  Almighty,  and  a  hope  of  pardon  and 
acceptance  through  the  merits  of  their  Redeemer. 
These  alone  can  smooth  the  path  of  life  and  the  bed  of 
death  ;  these  alone  can  bring  a  man  peace  at  the  last. 

Reflections  such  as  these  must,  in  all  times,  and  un- 
der all  circumstances,  operate  most  powerfully  on 
every  considerate  mind;  but  they  receive  tenfold 
weight  from  the  peculiar  complexion  of  the  present  pe- 
dod,  and  the  awful  situation  into  which,  by  the  dispen- 

50 


sations  of  Providence,  we  are  now  cast.  Never  sinctS 
the  world  began  were  sueh  tremendous  proofs  held  up 
to  the  observation  of  mankind,  of  the  slender  and  pre- 
carious tenure  on  which  we  hold  every  thing  that  wc 
deem  most  valuable  in  the  present  life,  as  have  been 
of  late  presented  to  our  viev*^.  Look  around  you  for  a 
moment ;  consider  what  has  been  passing  on  the  conti- 
nent of  Europe  for  the  last  ten  years  and  then  say  wliat  is 
there  left  for  you  in  this  world  worthy  of  your  attention, 
on  the  possession  of  which,  for  any  length  of  time,  you 
can  with  any  degree  of  security  rely  ;  You  must  have 
been  very  inattentive  observers  indeed,  not  to  have  per- 
ceived that  all  the  great  objects  of  human  wishes,  rank, 
power>  honor,  dignity,  fame,  riches,  pleasures,  gaieties, 
all  the  pom.p,  and  pride,  and  splendor,  and  luxury  of 
life,  may  when  you  least  think  of  it,  contrary  to  all  ex- 
pectation and  all  probability,  be  swept  away  from 
you  in  one  moment,  and  you  yourselves  thrown  ^sk 
were  a  miserable  wreck  on  some  desert  shore,  not  only 
without  the  elegancies  and  the  comforts,  but  even  with- 
out the  common  necessaries  of  life,  that  this  is  no  im- 
aginary representation  you  all  know  too  well ;  you  see 
too  many  melancholy  proofs  of  it  in  those  unfortunate 
exiles  who  have  taken  refuge  in  this  country  ;  many 
of  whom  have  experienced,  in  the  utmost  extent,  the 
very  calamities  I  have  been  here  describing  ;  and  who, 
but  a  few  years  ago,  had  as  little  reason  to  expect  such 
a  dreadful  reverse  of  for  tune  as  any  one  who  now  hears 
me. 

It  is  true,  ideed,  tlmt  hitherto  we  have  been  most 
wonderfully  preserved  by  a  kind  Providence  from  those 
miseries  that  have  desolated  the  rest  of  Europe,  and 
have  maintained  a  noble  though  a  bitter  conflict,  during 
many  years,  for  our  religion,  our  liberty,  our  indepen- 
dence, our  unrivalled  constitution,  and  every  thing  that 
is  dear  and  valuable  to  man.  But  it  must  at  the  same 
time  be  admitted  that  we  are  still  in  a  most  critical  and 
doubtful  situation,  and  that  our  final  success  must 
principally  depend  on  that  to  vi'hich  we  have  a  thousand 
times  owed  our  preservation,  the  favor  and  protection  of 
of  heaven. 


LECTURE  X3CIV.  5S3 

The  rapid,  the  astonishing,  the  unexampled  vicissi- 
tudes, which  have  repeatedly  taken  place  during  the 
whole  of  this  arduous  contest,  most  clearly  shew,  that 
there  is  something  in  it  more  than  common,  some- 
thing out  of  the  ordinary  course  of  human  affairs, 
something  which  baffles  all  conjecture  and  all  calcu- 
lation, and  which  all  the  wisdom  of  man  cannot  com- 
prehend or  control.  What  then  is  this  something, 
what  is  this  secret  and  invisible  agent  which  so  evident- 
ly overrules  every  important  event  in  the  present  con- 
vulsed state  of  the  world,  and  so  frequently  confounds 
the  best  concerted  projects  and  designs  ?  Is  it  fate  is 
it  necessity  is  it  chance  is  it  fortune  ?  These  alas  !  we 
all  know  are  mere  names,  are  mere  unmeaning  words, 
by  which  we  express  our  total  ignorance  of  the  true 
cause.  That  cause  cati  be  nothing  else  than  the  hand 
of  the  omnipotent  Being,  who  first  created  and  still  pre- 
serves the  universe  ;  who  is  "  the  governor  among  the 
nations,  and  ruleth  unto  the  ends  of  the  earth."  To 
make  him  then  our  friend  is  of  the  very  last  importance  ; 
and  it  highly  behoves  us  to  consider,  whether  we  have 
hitherto  taken  the  right  way  to  make  him  so.  The  an- 
swer to  this  question  is  I  fear,  to  be  found  in  the  unfa- 
vorable aspect  of  affairs  abroad,  and  the  severe  distresses 
arising  from  unpropitious  seasons  at  home,  which  too 
plainly  shew  that  the  hand  of  the  Almighty  is  upon  us, 
that  we  are  a  sinful  people,  and  he  an  offended  God.* 

Let  it  not  however  be  imagined,  that  I  am  here  hold- 
ing the  language  of  despondency  and  despair ;  no,  noth- 
ing can  be  farther  from  my  thoughts.  But  in  the  pre- 
sent calamitious  situation  of  this  country,  this  glorious 
and  still  unrivalled  country,  to  which  all  our  hearts  are 
bound  by  a  thousand  indissoluble  ties,  it  would  have 
beeu  unpardonable  in  me  to  have  passed  over  with  un- 
feeling apathy  and  cold  indifference  those  awakening 
and  unexampled  events,  which  are  forcing  themselves 
every  moment  on  our  observation,  and  which  call  aloud 
on  all  the  sons  of  men  to  reflect  and  to  repent.     I  felt 

*  This  Lecture  was  given  in  the  Spring  of  the  year  1801. 


396  LECTURE  XXIV. 

it  to  be  my  indispensable  duty,  in  this  my  last  solemn 
address  to  you,  to  press  upon  you  every  motive  to  a 
holy  life  that  could  influence  the  heart  of  man,  and 
with  this  view  to  draw  your  attention  to  all  those  aston?- 
ishing  scenes  that  are  daily  passing  before  your  eyes, 
and  which  add  irresistible  force  to  every  thing  that  has 
been  advanced  in  the  course  of  these  Lectures,  You 
now  see  displayed,  in  visible  characters,  in  the  actual 
vicissitudes  of  almost  every  hour,  those  great  truths 
which  I  have  been  for  four  years  past  inculcating  in 
words ;  the  uncertainty  of  every  earthly  blessing,  the 
vanity  of  all  human  pursuits,  the  instability  of  all  world- 
ly happiness,  and  the  absolute  necessity  of  looking  out 
for  some  more  solid  ground  to  stand  upon,  some  more 
durable  treasures  on  which  to  fix  our  aft'ections  and  our 
hearts.  For  many  years  past  God  has  been  speaking 
to  us  by  the  various  dispensations  of  his  providence, 
by  acts  of  mercy  and  of  justice,  by  his  interpositions 
to  save  us,  by  his  judgments  to  correct  us.  He  has 
been  speaking  a  language  which  cannot  be  misunder- 
stood, a  language  which  is  heard  in  every  quarter  of 
the  globe,  which  makes  all  nature  tremble,  and  shakes 
the  very  foundations  of  the  earth. 

Yet  still,  though  there  is  just  cause  for  apprehension, 
there  is  no  pccasion  for  despair.  If  from  these  judg- 
ments of  the  Lord,  we  learn  that  lesson  thev  were  meant 
to  teach  us  ;  if  we  turn,  without  delay,  from  the  evil 
of  our  ways ;  if  we  humble  ourselves  under  the  mighty 
hand  of  God,  and  acknowledge  our  transgressions  with 
the  truest  penitence  and  contrition  of  soul ;  if  we  set 
ourselves  in  earnest  to  relinquish  every  vicious  habit, 
every  secret  fault,  as  well  as  every  presumptuous  sin  ; 
if  we  deny  ourselves,  and  take  up  our  cross  to  follow 
Christ ;  if  we  lay  our  follies,  our  vanities,  our  gaities, 
our  criminal  indulgencies,  at  the  feet  of  our  Redeemer, 
and  purify  ourselves  even  as  he  is  pure ;  if  in  these 
times  of  unexampled  scarcity  of  all  the  necessaries  of 
life,  we  open  our  hearts  and  our  hands  wide  to  the  ne- 
cessities of  our  suffering  brethren  ;  if,  in  short,  by  the 
purity  of  our  hearts,  the  sanctity  of  our  lives,  the  fervor 


LECTURE  XXIV.  397 

of  our  devotions,  the  sincerity  of  our  faith  and  confi- 
dence in  Christ,  we  recommend  ourselves  to  the  favor 
of  heaven,  I  scruple  not  to  say,  that  we  have  nothing 
to  fear.  By  the  mighty  hand  of  God  we  shall  be  pro- 
tected here ;  by  the  merits  of  him  who  died  for  us  we 
shall  be  saved  and  rewarded  hereafter.  And  we  may, 
I  trust,  in  this  case,  humbly  apply  to  ourselves  that 
consolatory  declaration  of  the  Almighty  to  another  peo- 
ple, with  which  I  shall  finally  close  these  Lectures ;  and 
which  may  God  in  his  infinite  mercy  confirm  to  us  all 
in  this  world,  and  in  the  next ! 

"  How  can  I  give  thee  up,  Ephraim?  My  soul  is 
turned  within  me.  I  will  not  execute  the  fierceness  of 
my  anger,  for  I  am  God,  and  not  man.  In  a  little 
wrath  I  hid  my  face  from  thee  for  a  moment :  but  with 
everlasting  kindness*  will  I  have  merpy  upon  thee,"f 

*  This  kindiT£S5  has  in  fact  (as  far  as  the  public  welfare  is  coucerned)  beein 
in  several  important  instances  most  graciously  and  conspicuously  extended  to 
this  highly  faveured  land  since  these  Lectures  were  finislied ;  and  it  evidently 
calls  for  every  return  on  our  part  of  affection  and  obedience  to  our  heavenly 
Benefactor,  that  the  deepest  sense  of  gratitude  can  possibly  dictate  to  devoilt 
and  feeling  hearts. — March,  1802. 

t  Hosea  xi.  8,  9.      Isaiah  liv.  8* 


FINI5, 


r  ?  V     n'^ 


Ky^-^y. 


^- 


